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DOCTRINAL GATECffiSM;
"WHEREIN DIVBR9 POINTS OF

CATHOLIC FAITH AND PHACTIQfi

v:43a^4lilii;i)
.

MODERN

ni^RETICS
TIH!

..

/BY ^-.-~

ABE SUSTAINED BY AN APPEAL TO

HOLY SCRIPTURES, THE TESTIMONY OP THE ANCIENT FATHERS, AND THE DICTATES OF REASON,

ON THE

BASIS OF SCHEFFMACHER'S CATECHISM.
BY THE

y

REY.

STEPHEN KEENAN.
and hold
fast that

THIRD AMERICAN EDITION, REVISED AND CORRECTED, CONFORMABLY TO THE DECREES OF THE COUNCIL OF THE VATICAN.
" Try all things,

which

is

good."-— Thess,

v. 21.

Jmprimalur

* JOHN CARDINAL
ARCHBISHOP OF

McCLOSKEY,

NEW YORK.

TLate

"W-- STR,01srC3-,

EDtVARD DUNIGAN & BRO
599

CATHOLIC PUBLISHING HOUSE,
Broadway.

C?7\

.i^ TheLibrarv 'y.\^\A^ OF CONGR^^^^«BATIONS \I

THE

BURGH EDITION
of Arguments, Authorities, and Proofs, ii and Practices of ih > Catholic Church, IS here presented in a very convenient form, as an additional antidote against the unceasing etfiisions of antagonist

A

concise

Summary

'support of the Doctrines, Institutions,

Ignorance and Misrepresentation.
^fter

The

Believer will be hereby
to

instructed and confirmed in his Faith, and the sincere Searcher

Truth

will here find a lucid path

opened

conduct him to

ita

sanctTiary.

There

is

unpretending pages.
it

much important matter condensed in these The work, I trust, will meet with the not'ce
in

deserves, and the good be thus effected which the zealous and

talented aithor has

had

view
I-i

in its publicatioi'.

ANDREW,

Bishjp of Ceramis,

Vicar Apostolic of Eastern Scotland.

Edinburgh,

lOth Aprils 1846.

I have read, with much pleasure, a Catechism, by the PvC^. Stephen Keenan. As it contains a well-reasoned defence of tht Catholic faith, and clear and satisfactory solutions of the ustial objections adduced by separatists, I deem that the study of it will and, therefore, 1 earnestly recoiase most useful to all Catholics
;

mend

it

to the Faithful

m the JNorthern District of Scoiiand.
til

JAS.

KYLE, V.A

N.

Dal

PsESHOME,

15/A April, 1846

I.'Tipn'm.itur,

^ Jonti,

Cabdinal McCloskey, Archbishop
Copyright, T.

of

New York.

W. Strong,

1876.

with the bread of and the Word of God. and error — the schismatic. If these unfortunate v^anderers to the fold of angry leelings are sometimes engendered by lies these discussions. is the object of free discussion for the task. bring back Christ. . Of this.* PREFACE Diso^sioNs on the various questions of religion have ever been. found in the multitude of be it late conveisions. the fault with those who first raised the standard of rebellion against the authoritative teaching of the lawful pastors. its dogmas have ever been. because Curistianity and still are. heretic. is and infidel. — conversions. and still are. not of the vulgar and . observed. the stronger will be the conviction of their truth in the mind of the sincere inquirer. prejudice. whom Christ commissionlife ed to feed his lambs and his sheep. court publicity because they are fully aware. as is only by this mean he can. minister of Jesus Christ thus compelled to The make true reliit gious controveisy an impoitant part of his studies. — of the not of me interested and tc worldly. with the help of God's grace. ample proof will be . ^but brightest ornaments of the age. and to all who are p^ojperly qualified ample scope should be given. the more these are tried and examined. To elucidate truth. as regards their doctrines. but of men who proved tJiemselves ready . and impugned by those victims of passion.illiterate. Catholics. matters of inevitable necessity.

conceived notions of Catholic doctrine are such. sacrifice every worldly science and truth. have. if the Scripture nrit anrf alone be appealed to." of Rome. observable . and. but in inventing calumnies against. cannot explain cussions. not in refuting the true Catholic doctrine. controversy will be Cxidless. With many Protestants it is vain to argue their pre- Protestant world .PREFACli:. Their teachers have been for three hundred years employed. That Divine Book does and. suspicion the fetters tc which the is blindfolded. having made that examination. not advantage for ihe sake of cofl of the nctim of pas- sion. Even with those who do know the rules of discussion. each disputant bitter dis- will interpret to suit his own views . as to prevent the infusion of the smallest portion of Catholic truth. itself. extended the pale of his true Church. like honest and whose minds are imbued with something fairness. added to the glory of the Redeemer by then piety and learning. who. and then amusing their au- diences wdth a refutation. but of these absurd Protestant forgeries. accordingly. by their numbers. have boldly dared to act upon the Protestant principle of examining for themselves. and " ingenious de- which they themselves have fraudulently palmed upon the public as the genuine doctrines of the Church vices. ot late. and. bursting in which they had been hitherto bound. not of the Catholic religion. estant. hence the and interminable contradictions. not without hearty commendations of themselves to heaven. but of —conversions. and publishing misrepre- sentations of Catholicism. as is the case when a stray Catholic becomes Protmen who^e minds are pure and their hearts beyond tearing all whose high and spotless morality is Such are the men. and pieces the thick veil of early prejudice by chaste.

but the reforming ministers never wrciUght to prove to their unfortunate followers even one miracle that they were sent by God. points out the proper method ail heresies. In thus setting up as preachers. the vf ry first principle of the Protestant Creed inreirriiy of the Bible — —the aiUhenticity. — — ihey treated men as rational beings. — opposes He tells them to give proofs of their mis- to their novelties. in Iiis Book of of refuting 1 Prescriptions. and contradictory systems. —they proved they astonisliing were sent by God by the most evident and miracles . but . of which they boasted so much. divinity. femong all those sects who have separated themselves from the Catholic Church.arrassed. tradi . without the traditional argument. Hence. sion. tliev would have been tradition. they had no mission from any Christian lawful pastor. asked to prove. Whence come ye ? from whence have ye derived your mission ? they would have looked v&ry foolish. as they maintain. or to stamp upon their new cystem the seal of heaven. Tertullian. consequently. no mai can prove the Bible to be God's Word. Christ himself. preached new doctrines. and rests solely if. mey and their novelties came fifteen hundred Church years too late to have any connection with the Apostles.PREFACE. and the Apostles. for to this question They were not sent by any they could give no reply. on the authority of tradition . Moses. and. v^dthout any appeal to Scripture. i t jat even the very Bible. — Thus. without the aid of of God. without any mission. they outraged the common sense of men. because These self-commissioned men railed against tradition^ it condemned their novelties but har^ they been . the traditional doctrines and points to their jarring of the Apostolic Churches. as invincible proofs that they are teachers of error. had the first reformers been asked. /as the Word for much em'.

however. when fail put into ihe hands of a superficial Protestant. tional whole creed ia which all their other doctrines are grounded. in fine. . integrity. rests solely. shooting off in every direction. are so compendithaft.upon to make this matter a subject of serious meditation : if they do. the scope of which is rather to instrict Cadiolics in the faith and practices of their religion. and divinity of the by a reference to tradition ? The heresies of modern times are as productive of sect? in the and divisions as those which appeared Tertullian. elabordte and the subject of religious controversy. Some others. though anxious in their search after truth. Among these worki^ of real talent and merit. tlieir human merely human. even according to themselves. than to disabuse the Protestant mind of its prejudices and its errors. upon the authority oi men. again. and the arguments so abridged. very absurdity will force the pious and reason ing portion back into the and drive the thoughtless and vainly-wise section of into the broad. there are. as to render them useless to many expensive diffuse and Catholics and Protestants. something seemed to the writer . they will ask themselves. are so issued from the press. for its first principle. others. days of they are daily spawning new religions. no matter until their how preposterous or absurd. have neither time nor education to enable them to read. nor money to procure. as perplexing and pestiferous as the parents from which they spring . would do well be only doctrines.PREFACE. Those who talk of the Bible as the only rule of faith. dark and hopeless. On expensive publications . path of numerous works of deep research and intrinsic merit have of late Most of these. who. but bosom of the Catholic Churcli. and thus will they continue. ous. them infidelity. can be proved only How can this bo. Bible. since even the authenticity. they to produce conviction.

that it was necessary to remodel and extend them. that nothunworthy of his Lor. that the present may be considered . and feels assured. an apology for all defects in manner and style. that it might be within the of the following pages to be still — : reach of all Catholics is who are called to give a reason for the faith that Protestants. the public will soon determine. wanting viz. As the object of the wri- to do good. after a careful examination of it. an almost entirely tei is new work. such were the changes and additions which the writer was obliged to make. was at first the intention of the writer to give only a translation of Scheffmacher's Cate- chism. an form. but. a Jesuit. in fine.PREFACE. in the soHdity of the matter. whom the work. in some instances. and cheap epitome of controversy in a concise comprising the principal arguments on the various questions most commonly controverted. The plan controversial treatise by Father SchefFmacher. to several Con- and some English Divines and trusts that an mdulgent public will find. Whether this desideratum be supplied by the following little work. for the sake was submitted it ing will be found in age. combining perspicuity with brevity and cheapness. and expensive works. he acknow- ledges his obligations. . in them. If. and not to acquire fame. and of all sincerely inquiring whose occupations and circumstances pre- clude the possibility of their having recourse to more learned. he found some important articles treated with such brevity. takes this opportunity of expressing his gratitude to the eminent Cathohc prelate to of security. and a portion of the groundwork are taken from a small German who held the chair of controversy at Strasburg It about a century ago. while others of vital interest were scarcely touched at all indeed. He also tinental . more voluminous.dsliip's patronthis publication promote tlie caase o/ .

— 5< PREFACfc:. religion and truth it the Neophyte. into the hands oi his brother clergy- men in the matter of contro''. by being put lighten the burden of . in bringing — . the back to the unity of the it one fokl some of will many who have wandered from aider jis labors —the writer c^u amply rewarded. .— if it aid in carrying conviction to the mind. — if.ersial instruction in dispelling eiror.

LuV. Chap. To be saved we must is be members of the true Church — tlie true Church that which was established eighteen hundred years ago. ii. p. p. 23. God not the author of the change of religion. p. iv. i». Chap. Can Prot•stants tell where and what was the true Chuich before Luther's time? p. 47. p. Chap. Chap. 26. p. 40. Luther's doctrine not of God. Luther judged by the Universities of Paris. p 59. Apostolicity. p. p. iv. p. 21. 34. Means used by Luther not from God. find these — . Luther's reformation not the i. Chief marks of the true Church its Unity. vii Catholicity. Chap. 28. 43 Chap. a. 19. Chap.. iii. Chap. &c. p. p. Chap. V. Chap. Luther cited by the secular power. that time. i. Chap. What then are Luther's followers obliged to 38. Chap. iii. Holiness. required to retract by Cardinal Cajetan. ? 36. p. and has existed wnceasingly ince Chap. Chap. ther's mode of supplying his Church with priests. Chapi i. iv. iii. v. 30. 50. vi. THE TRUE CHURCH OF JESUS CHRIST. vi. p. Go. Chap. RISE AND PROGRESS OF PROTESTANTI83I. p. ii. viii. vi. 32. Luther's schism not brought about by God. 17. Luther's language to the Emperor and the Pope. Chap.CONTENTS. work of god. Causes of Luther's new Creed. p. Chap. 55. 15. In what Church do we two marks of truth ? p. Nature and author of Protestantism. What of the Hussites and Vaudois? p. p. Chap. 45. Luthei Chap.

114. saints is Scriptural. Matth. They do not adhere to p. Reception of both kinds not necessaiy. 78. vi." answered. proofs that they are not guided bv Scripture alone. Chap. 88. Catholics glorify Christ more than Protestants do. 97. p. ii. Chap. OUR LORD JESUS CHRIST AND THE SAINTS. Catholics do not abandon Christ by asking the prayers of the saints. rule of faith. What we owo Jesus Christ. and pure Church often adminisChap.1 10 (^OMKVTS. 110 COMMUNION UNDER ONE KIND. Chap. Salvation promised to the reception of one kind. V. p. p. full p. Second Person of the Blessed to Trinity. tered under one kind only. Chap. 103. p. iv. Nor on the 10 i. Chap. Chap. but iii. Chap. abide not by it Chap. RULE OF lAITH. 84. 81. i. 75. Chap. Chap. iii. p. Additional p. y xvi. i. Text. not firm. Neither do they on the Chap. p. p. They Chap.ted with the rule of faith. Nor do they on assurance. iii. 118. p. 90. The invocation ol The antiquity of this practice. p. Additional reply to an obstinate Protestant. v. 11 p. iv. 109 Chap. Chap. '* Drink ye all of this. ii. iv. vi. are not certain as to the Qualities of the Catholic sense of the Bible. i. iii. n. They as regards the Church. vi. 95. it in the matter of God's commandments. p. 107. 86. ii. Chap. 102. 72 Faith of Protestants. Chap. 105. Chap. Divine faith — iv. subject of Scripture. PROTESTANTS DO NOT ADHERE TO THE BIBLE ALONE. its qualities and necessity. v. Chap. early The — . 116. 92. Tradition a« conne<. p. p. p. Chap. Chap. 113. They of doubt. subject of faith. p. p. p are not certain that their Bible is free of error. p. i. Chap. p. Chap. p.

Chap. p. JUSTIFICATION. p. state. p. Chap. ii. 130. p. p. p. Chap. HEAD OF THE CHURCH. Peter. 138. and Councils. What is it? How is the sinner justified? p. 144. Chap. 127. Chap. General proofs of the existence of a middle ii. propitiatory sacrifice. Chap. Proofs from tradition. PURGATORY. Chap. Chap. 1) Chap. 169. ii. Mass R true. i. Chap i The diflferent kinds of Councils. 125. SACRIFICE OF THE ftTASS. p. — Can one in mortal sin merit heaven? p. p. What 161 follows from the ad- mission of this supremacy. Primacy of St. p. i. Head of the Church. \tHE pope ture. Chap. 142. 163. Chap. 120. 146. to Chap. i. 153. Chap. iii. for Indulgences from Scripture. What part has faith in justification? p. p. INDULGENCES. All are bound obey the Bishop of Rome. p. and the weight of their decisions. is This injurious assertion of Protestants cor rary to Scrip- COUNCILS. p. Fathers. Sacrifices of the Old Law. 149. . ii. Essentials of the Mass instituted b^ Christ. iv What gives their value to good works? p. i. 159. Chap iii. 132 Chap. What is an Indulgence? — the arguments p. 166 Chap.CONTENTS. iii. 136. 139. v Can man satisfy for his own sins ? p. 156. iii. p. ii. is NOT ANTICHRIST. Proofs from the New Testament. Number of generaJ Councils and obedience due to them. iv.

Law. of this sacrament. CONFIRMATION. HOLY EUCHARIST. ii. 240 EXTREME UNCTION. p. Why she forbids meats. Confession a Diwne institution. p. Chap.— 12 CONTENTS. 232. Reply to the scoffers at fasting and abstinence. 229. p Testimony of the Fathers. 184. iii. 195. 235. 209. p. p. 190. Chap. proofs. p. vi. is moans represents. Scriptural and traditioua. Transubstantiation. OBEDIENCE TO THE CHURCH. p. Scriptural proofs for the practice of the Chris- tians. and institution of baptism. S43. Scripture cormnands this obedience. first 237. Lent who established it. Reply to those who say p. Scriptural proofs for the existence of this sacrament. Scriptu- ral proofs continued. He that promise by actuaHy instituting p. Adoration of Christ in the Eucharist. 188. p. Why was Lent estabhshed? p. p. p. It is a sacrament. 181. 175. 204. 246. BAPTISM. p. 198. 187. 1"1 Chap. BACRAMENT OF PENANCE AND CONFESSION. p. p. Chap. The end modern p. Confession not a invention. 224. 177. 179. form. p. ON THE SACRAMENTS. p. . v. Chap. a Protestant cannot refute an Anabaptist- the matter. 217. 173. iv. p. Chap. A sacrament of the New regarding fulfils his it. 180. Christ declares what it. There are seven sacraments. i. Christ permanently present in the Eucharist. 231. p. p. Promises of Christ it is. p. On the subject of Infant baptism. Object of the commaRdments of the Church.

Friars. it? 324. Persecution. 247. p. On On I'he power of a General Council... p. What p. 2S8. or a Papal Consistory. . own order.. act forbid Matrimony a sacrament.-ji Luther and Calvin as missionless as Arius. i3 Pastors by whom sent. MATRIMONY. 280. 252. 305 307 310 313 323 Charge of ignorance made against Catholics.. p. Charge of Unch-aritabieness. Scriptural proofs of her pre-eminent dignitv. p. ORl>ER8. PICTURES AND IMAGES Their use —not forbidden by Scripture —used p. p. p Testimony of the ancient Church and early JP athers. any creature.. p. p.. Catholics do not adore the Blessed Virgin or &»c. is 327. Monks. p. 330. any one to marry. p. Holy water. -266. Relics. in temporal matters. 292 301 p. p. . Pilgrimages. p. Catholic Church doei 257 CEREMONIES OF THE CHURCH. 2 . p. On the reading of Scripture. 268 things. HOLY Orders a sacrament. Mass m Latin. . p. Sign Vestments. . p. 272. . ON HERESY.. p. . p.. 261. 276. . 264. . VENERATION OF THE EVER-BLESSED VIRGIN. 283... p. p. Why so many ceremorJes... . by God's 278. Blessing of inanimate of the cross. 259. p. Peculiarities accompanying every nerer.CONTENTS. the Inquisition. and Nuns.. . 263.

357. 388. the Old nor the p. The Church has none of Catholic Chuidi nm »U the Scriptur tl marks of truth. why proved from the Old Testament. OR THE TEACHING OF THE INFALLIBLE CHURCH OF CHRIST. 347. Lutheran and Calvinistic rule proved absurd and rejected. The Protestant p. p New Testament. 338. Neithei New Lavi^ recognise the Scripture as the only rule. p. 355. p. Catholic rule of 362. p. the Scriptural marks of truth. Eaptists*j Meth* and Quakeis' rule refuted. p. THE CHURCH CALLED CATHOLIC IS THE TRUE INFALLIBLE CHURCH OF CHRIST. The proofs. THE VARIOUS RULES OF FAITH. . p 368 the Catholic interpretation of the texts which fa-ith proved from the bear on this subject should be preferred p. Many odlsts'. to that of Protestants^ Argument from reason on this subject. necessary truths not contained in Scripture. 335. p. p 391. p. p. 386. TKUE RULE OF FAITH. Arian or Socinian rule exploded. 385. Tradition to be admitted as well as Scrip- ture. The same Reasons 379. 335.14 ' CONTENTS.

In Eisleben. A new religion. CHAPTER (Question. Where was he horn ! A. what was Europe ? believed what the Catholics believe Luther himself a Catholic for any at the present time. At A. Was ? Hme . All the time the religion of all Luther was horn. of Prussian Saxony. I. Q. Q. In 1483. as were ancestK)rs.felB£ AND PROGRESS Of PROTESTANTISM. What is Protestantism ? Answer. Q. DRAWN FROM THE WOilKS OF LUTHER HIMSELf. invented and prop abated by a man. They were CathoUcs. ? Q. named Martin Luther. In what year was Luther horn A. Of what religion were his parents ? all hi^j A. Q.

A. and the first of thai sect that ever appeared in . Most certainly gregation. xxx :) " If any man make a vow to the Lord. a nun. he shall not all make his w'ord void. tized. no . 16 TPIE DOCTRIN'AL CATECHISM. Was tnis man in ?xaiuy ine founder of me Protestant religion. he violated all the three he aposta- married Catherine de Bore. like hmiself under vows. Did Luther obey by keeping his vows ? A. Q.. (Ps. Wa. chastity. no conbody of Divines professing Protestant doctrines. since he made them after mature rejection. Q. As such had he made religious vows 1 A. Without doubt. He was a Cathcjlic until his thirty-fifth Q.'' and God himseh* says.three years. and he utterly diso- beyed everv ecclesiastical authoritv. What was his stale of life ? A. He was a monk of* the order of discaiced Augustmians. At the age of twenty. year. command . or bind himself by an oath. but shall fulfiJ that he promised. Q. the world ? for no minister.'' this Q. xHx :) " Pay thy vows to the Most High . was ever heard of until his tiraa A. of Goi —he No . he made vows of poverty. (Num. and of his ow^n free w^ill because the Prophet says. and obedience. ch.s he bound to keep these vows ? Jl.

To attack the doctrine of Indulgences itself. if the Church of Christ reof Chri-st . Q. a wholesale vow-break- a sacrilegious seducer — for that purpose 11. To what did he allow himself to be driven by this pride and jealousy ? A. Pride and jealousy. He erred in this. 17 Q. Pope Leo having granted an Indulgence. a ness \^ God of purity and holi ould never have chosen such an immoral character er. CHAPTER cieni Catholic faith Q. What inference do you dram from this? A. —an apostate. Q. and not to his own. What induced Luther to attac/c the an- and invent a new creed? A. quired reformation. Would the Catholic Church have blamed Luther had he merely attacked the abuses or avarice of individual Catholics ? A. No. he assailed the true failh on the subject of Tnduij^ences 2* . Dominic.THE DOCTRINAL CATECHISM. certainly. cdl That Protestantism cannot be the religion because. Luther's pride was mortified. because me commission to preach that Indulgence was given to the order of St. that under pretence of reprehending abuses.

and approved by the Holy See.u accordance with the' doctrines of the Church.l^ ViiZ tjOCVRlN AL CAT EyHli^M Q. Q. by some Catholic Theologians. which he wrote. (ibid. 1. 54. That he would of JesuB Christ. p. Gen. What hypocritical pretences did Luther make in 1517.)* trines to the Church. That he wished to decide nothmg hmiself. these articles refuted? They were. Edit. He posted on the gates of the Church of ^Vittemburg. ninety-five articles. and with much ability. . and which contained many things not . What did he write to Jerome. 12. to the Holy Fathers. What was his next step ? A. He pretended that he wished to teach nothing but what was conformable to Scripture. if his adversaries were placed under the same restraint. during these disputes? A. Q. p.u:i A.) to mouth Q. Wei^e A. Ger. listen to that Pope's de- cision as to an oracle proceeding from the (IbiJ. What superiors ? did he promise his relig}(. replied with a to whom Luther haughty insolence unworthy of a Christian.) to Q. and that he wished to submit all his docp. 58. Q. (T. Bishop of Bxindenhurg? A. What did he write Pope Leo in 1518? A. That he would be silent.

122.THE DOCTRINAL CATECHISM. (Ibid. That he was either a hypocrite who did not intend to fulfil his promises. that he should retract his errors. 14. Q. p. envy. Q. That a man swollen with pride. he appealed a short time after to (Ibid.) Q. and to that of Paris. Q.) the Pope. he next appealed "from Pope . 19 What inference do you draw from all this? A. which Luther refused. CHAPTER Q. The Cardinal required of him. appealing at the same time to the mo>^t celebrated Universities of Germany. Did he stand by that appeal ? A. 119 and • p. and pledging himself most humbly to submit to their decision. Did he abide by this second appeal ? tlie A. What other consequences do you draw ? A. No. What took place at Augsburg between Luther and Cardinal Gajetan ? A. since otherwise he could not conscientiously promise silence and obedience. p. jealousy —a disobedient hypocrite — was to not the person to be chosen by God reform abuses if any such existed. or that he was quite satisfied of the truth of the doctrines which he impugned. No . III.

that he must even to the best judges. In the first place. p. 450. or every meaning that ne could give them any sense he pleased. Q. artifice . What do you conclude from such con? duct A. Did he A. to enable him more freely to propagate them be- cnuse he well knew that the Scriptures m. cil. 205. that Luther must have been extremely fickle to appeal to so many Judges. that he knew his cause was bad and his doctrine false. pp. at the Diet of Worms. he declared flatly that he would not submit his doctrine any Council.ay .) Q." 20 TU\: OOC'IRINAL CATEi:. he then appealed to a Genoa! Coun (Ibid. Yes but this was only an . 452.iI13i\l iii-informed. if any one would prove them siicn from Scripture ? A. stop even here ? No . and to abide by the decision of none. as .) Q. have been brimful of sir/ul pride and obstinacy. since he preferred his own single judgment to that of the whole Christian world." (Ibid. to No . But did not Luther promise to abandon his errors. since he would not submit it Thirdly. Secondly. be wrested into any. Did he abide by to the this resolution to submit decision of a General Council? A.) " to the Pope well-infonned Q. 448. 351. (Ibid. p.

21 and other strange : sects do at the present all day —the his Scripture is made . of errors. p.J THE DOCTRINAL CATECHISM. to teach sorts of contradictions." " the daughter of Antichrist. as truths bearing the sacred stamp of Scriptural authority. to which Luther appealed." " the gate of hell " (Ibid. rors He wished to impose monstrous er- on the public. No on the contrary. he would have said shall leave it to the Church to decide whether my doctrine is conformable to the Scripture : — or not. he poured forth a torrent of invectives and insults against them he called the Univeisity of Paris "the mother . Did Luther abide by their decision as he had promised? A. CHAPTER lY. What Universities did Louvain. 539. and Paris. Q. so ? A. Q. What judgment did the Universities. (Ibid.) false Q. They condemned his doctrine as and heretical. pronounce upon his doctrine ? A. 548. The Universities of Leipsic. the MornTons. Q What fuge ? was ais real object in this subter- A.) . p. . the Millerites. Had he been sincere in his ap{)eal. Cologne.

) . 353. p. No . w^hom he had vowed 345. condemaiiig the Q.) but the moment the Pope opposed him. and whose decisions he promised to receive. and orders his works to be formally burned at the end of ? that period. Q. along with the book of the Decretals. Did Luther submit A. declaring that he was willing to cast himself at the feet of his Holiness ? A. What was ibrtv-one articles of Luther's doctrine.) he obey . Q. Yes. (Ibid. declaring that not only the Bull. Had Luther previously written. That he had done every thing he coild to reclaim Luther.If2 THE DOCTRINAL CATEi HfSM. (Ibid. publicly burns the Bull. 553. but the Pop^ himself should be burned (Ibid. The Pope published a Bull. He gives Luther sixty days to retract. as if they came from thfi mouth of Christ himself? A. he denounces the Papal decision as the decision of Antichrist. he changed his language. the authoritv to which he had appealed to he writes against the Bull of his chief Superior. p. he now renounces . p.) Q. in most submissive terms. What does the Pope say in that Bull ? A. should he persist in his enrors. but that all his paternal cares and advices had been unavailing. (Ibid. judgment of the Pope to whom Luther appealed. p 58 .

but he no^v teaches. to l4^ . Yes those . The Emj)eror Charles V.slightest in it but the spirit of inconstancy. p. that none but who oppose the Papal authority can be do you saved. 60. p. the seculai ? power do to sup- rising heresy A. doubt. Q. of these dio:nitaries. Yes .) Q.) Q. the Had he not written. 2S before. before this time. with- even mark of the spirit of God. (Ibid. (Ibid. CHAPTER Q. What duct ? I now think of Luther s con- A. What did p7'ess the Y. error. highest spiritual a^ithority on earth ? p. and wash their hands in the blooa A. 553. Had Luther not written. p. and sought reclaim him bv the mildest means.) Catholic Church were the (Ibid. that the Pope and 144. the Cardinals arms take up and Bishops.THE DOCTRINAL CATE miSM. out can discover nothing the. cited Luther appear before the Diet of Worms.) condemnation of but he now declares that men must against the Pope. 53. a little that his preservation or destruction depended entirely on the absolution or his Holiness ? (Ibid. A. and revenge.

cut the from body of the Church.) Q. What was the effect of these works. THE DOCTRINAL CATECHISM. that all property was common amongst rhe first Ch-u^ jans. . p. (Ibid. Whither did Luther then retire ? A. declaring that the rich had no exclusive right to their property. who con)mitted every sort of evcess. and from excAing A. Q. in which he spoke of nothing hut " evangelical hberty?" A. however. it is said. of the safe-conduct had expired. to prevent him from corrupting others. Why mas not Luther confined. sedition. tlie German War of the Peasants. These works produced disturbances. Q. ? He had received the assurance of a the civil authorities safe- conduct. When. because in 2d chapter of the Acts. To the castle of Witlemburg. the Emperor off* proscribed Luther as a sectarian. where he wrote the most false and pernicious works. What i^eply did Luthei^ make ? to the or- der of the Emperor replied.24 <4. that every thing should (he be held in common. 400. and could not the term break their promise. and amongst other evils. disturbance A. He order. that from the wording of the one would suppose t!ie Emperor to be either a maniac or a demoniac.

we are only the prey of endless. ever-varying. denounced of their their master. this Muncer. such as that of private interpretation. interpreted for themselves.THE DOCTRINAL CATEOHJftM 25 Q. as the putrid carcass of in- sects or vermin. to human —tossed n another. were of opinion. to-monow uperroneous opinions. They own. Schwenckfeld. Zwinglius. — Carlostad. he had as good a right as his master to expound the Scripture according to his own ^. So true is it. by the adoption of a false . continue thus different sects ? . and even to this Jay. a short period produced — thirty-four different sects . and fro on a wide ocean of contradictions and contrnrieties. that when we once abandon truth. Did other divisions and schisms soon ap^ f)eaj' amongst the Lutherans ? each disciple of Luther thought A. there can be no end to our wanderings in the mazes of error that when we once break the moorings which bind us to the rock of truth. — — cei'tain of nothing. to-day on one tack. give rise to nevj A. the religion of Luther is as prolific of sects is and sectarians. Yes . rmnciple. Cahnii. but ultimate 3 . Yes every year gave rise to a new spawn of sectarians.veculiar whim. and set up religions Q and Did the thing called " religion/' invented to hy Luther.

pp. even infants priests.2r» THE DOGTRlNi^L CATECHISM.. women. Q. 33€ but presentation to a cure. both ecclesiastical and civil the man ticn of — who perverts the sacred Scripture. What lesson do you learn from this par- Luther s conduct ? A. Upon that passage of St. Peter. CHAPTER Q. for the pur- pose of exciting sedition and anarchy. You are .) Q. Upon doctrine ? lohat did he found this unheard-oj '' A. That all Christians men. 64. seeing that no bishop could. V[. He invented a new doctrine on that subject. and were truly and really children. to foi What means did Luther resort purpose of supplying his new church with priests. and that nothing was wanting to then (Ibid. a doctrine never known in the Church till the his time. shipwreck on the rock of infidelity. What was that doctrine ? A. Q. That the man who wantonly disobe3^s aU authority. — — 309. and propagating evident heresy and schism —cannot possibly be the ambassador of heaven. or the quicksands of heresy and schism. or would ordain any of his followers ? A.

as he himself declares. Various things which he learned from the diwil. from the same passage. all addresses this to Christians. says. ''lict How '' does he express himself on that sub- in his book on the Mass ^ (Tom. the followers of Luther should be satisfied. therefore Christians are priests. as all all Chris- tians are confessedly not kings. Hence. the devil commenced a dispute with me on the subject of the Mass/' Q. Peter declares they are all royal. that Christians are kings tha-t . What ers ? ivas Luther s next step after aboL ishing the time priesthood amongst his follow- A. so neither are all they priests. What did of the Mass ? A. Hence. Q. since St.) A. again.THE IK)CTRlNAI/CATE0:ii3M. devil say t( him ? ." he about mid- night. smce their pretended orders and mission are founded only upon a passage of Scripture evidently i)erverted to suit a purpose. p. he allege against the sacrifice Q. He next abolished the true Sacrifice." " 2' " St. that their pre- tended pastors are only wolves in sheep's clothing. V 7'cyal priesthood. What did th^. Q." He might equally well all have proved. who entered the fold not by the door but over the wall. Having awoke. " vi. 82. Peter/' all he reasoned.

at the open and brazen avowai . who. most sapie^it Doctor. acts have been only so many acts of idolatry ?' Q. father of lies : " during fifteen years you have What if all theso said Mass almost every day. What think you of all this ? A.THE rOCTRlNAL CATECHIS^M. Listen. Q. that he allowed him- self to be persuaded that the devil was righi and he wrong. Can any one reasonably believe that the i» change in religion brought about by Luthei thn work of God ? . — of Luther. One can hardly tell at which to be most astonished. or at the awful blindness of those who follow a master. he here chose to follow his advice rather than that of the Church. He listened so well. instruction in the THE PROTESTANT PRETENDED REFORMA TION IS NOT THE WORK OF GOD. CHAPTER I. so that the enemy of man cank^ off' victor and though Luther in the same book calls the devil the most artful and lying deceiver." said the A. received his training and school of Satan. Q. Did Luther hearken to the paternal ad "* vice of his sable director ? A. by his own account.

2S No one can believe it.) . his work is because the work of God means which he used in not the . the King hai w*<Uen agiinst him? (Tom. in the first place. Because.. the author of the Reformation is not a man of God secondly. What have you works ? A. replying to a book which ii. because thirdly. hlame in Luther s They are full of indecencies very offen- sive to modesty.. 3* p. and interlarded with very insults offered in a spirit many gross very far from Christian charity and humility.^sin-g over his indecencies in silence. give us a specim. CATECHISIVI. Q. Q. is Q. such a man as Luther would to not be selected to carry God's will into effect. crammed with a low buffoon- ery well calculated to bring religion into contempt. Pa. 145. What does lie say to the King of England. Q. Why do you »ay Luther not a man of God? A. unless he be utter- ly ignorant of the true natuie of religion. . Why do you make this answer ? A. and very unlearned in matters of history. Because he has dant proof.en of his buffooneries and insuits. that tion in his if left us in his works abun- God saw need for any reformaChurch. to individuals of dignity and worth. effecting his purpose are not of God.THE DOCTRINAL A.

Q." "a ^ool/' " whoni very infants ought to mock. 90. 118. Duke of Brunswick ? (Tom. — the virtue and good sense of the Em- that the Pope was " a wild beast." " a all ravenous wolf.'' He calls Duke George of Saxony. What does he say of Henry. That he had swallowed so many devils in eating and drinking. that he could not even spit any thing but a devil." Q. p.) '' CHAPTER II. '' A. How does he treat Cardinal Albert. Was Luther s language more respectful. vii. 353. seemed to bid defiance to heaven. No he treated them both with equal indignities he said that the Grand Turk had . who.*' Q. against rise in arms. Archbishop and Elector of Mayence." whom Europe should f*'om Q. vii. " a man of straw." (Tom. and to have swallowed up Jesus Christ himself. What do you conclude Luther s . when he addressed the Emperor and the Pope ? A.) A. with his immense belly. p. He calls him " an unfortunate little priest crammed with an infinite number of devils. in the icork which he wrote against the Bishop of Magde. ii.30 THE DOCTRINAL CATECHISM.) A. He calls the King " an ass/' an idiot. .hurgf (Tom. p. ten tirxies peror.

THE DOCTRJNAL CATECHISM insolent. whilst Luther. but upon the ? word of God. Q. but all the pastors of the Catholic Church were not the first so at one and the same time. If the Protestant doctrine be true. if his docnot upon him. they build their faith A. xxiii :) " The Scribes and Pharisees have sitten in the chair of Moses . that they cam about thi trine be true. observe and do. (Matth. Yes . was and only teacher of Protestantism. Christ himself gives an unanswerable reply to the objection. . May not be objected that there were individual pastors in the Catholic worthless as Luther ? Church as A. devil. but by the spirit of the . Besides. it Q. at the time we speak of. can possibly beheve th^ latter therefore. That he was not the man to be chosen by God to reform his church for his language is the strongest proof that he was actuated. all things therefore whatsoever they shall say to you. then God used Luther as a estabhsh his true faith chosen instrument to rebut no reasonable man . 3 J and libertine manner oj speaking ? A. the — manner of that it is man. not by the spirit of God. little May net his party say. neither can any reasonable man believe that the Protestant is the true faith. but according . outrageous.

works do ye not/' Again.. whatever may have been the lives of some vicious Catholic pastors. He fallen undertook to show that the Church into error. separated his had her. for God has commanded us not t (o in judgment upon the Church. 32 to iheir THE DOCTRINAL CATECHLSM. but d heaj . no innovation in matters of faith.. having succeeded to lawfully commissioned predecessors but Luther stood alone. God A. a new doctrine. git ? No . In fine. III. they taught nothing new. himself from into and formed followers a party against her. but stil they were the lawful ministers of God. there was ministers of the Church. he succeeded to none having lawful authority from whom he could derive a mission. CHAPTER Q. or principles of morality. show from God — A. unknown in the wodd before his time.ntism now was satisfied that the author of not a man of us that his undertaking ivas not uihat did he undertake ? God . Could such an undertaking he //yt?. We are Protesia. But Luther was the first to teach . Q.some (Catholic pastors may have been bad men. their teaching was the same as that of the best and holiest Hence.

he assailed sect or church. but by Lunot any par- ticular the faith of the whole Christian world." (Matth. :) " How often has not my conscience been alarmed? How often have I not said Dost thou to myself: af all men pretend to be wise ? Dost thou pretend that ALONE have been in error. that we have Luther's own His words are. authority for it. *d^^ and obey her with respect. or the Universal Catholic Church.) Q. before 9. p. xviii. the new doctrines he began then to propagate 1 A. consequently. How manner. Wasitthepa7'ticular''teYntor'mV' Church of the Roman States. during such a long period of years?'' ALL CHRISTIANS Q. that sure. So sure. chap. let him be to thee as the heathen and pubHcan. "and if he will not hear the Church. What was it that gave Luther mott . b.— THE l}OCTRiNAL CiWEClllSM. Q. that Luther charged with having erred? A. ii. there was no Christian society in the whole world which believed the doctrines afterwards taught ther . It was the Universal this Church he dared ? to calumniate in Q. do you prove this A. Are you quite bly true. (Tom. Before the time of Luther. that it is incontesta- no Christian body ever helieved^ Luther s time.

b." I am not so preAfter '•' A. p." (Tom. What think you of the schism caused by Can one prudently believe that it is the work of God ? A. " sumptuous/' said in he. by the name of our Lord Jesus Christ. which he found it impossible to stifle Q. No beca?use God himself has forbidden . i. 364. it was with the utmost difficulty 1 could eradicate from my heart the feeling that I should obey the Church. 10) says: "Now that there be chat no SCHISMS among the you be perfect in you but same mind and samf . 5.) having subdued all other considerations. int^tp* pain. : St. schism as a dreadful crime chap. ii.'' . resting on the fact that God is my . and ver.) CHAPTEU Luther ? IV. " as to believe. brethren. Q. that it is God's name IJiave commenced and carried I on this affair should not wish to go to judgment. Paul I (1st Corinth beseech you. A hidden respect for the authority of the Church. suide in these matters. during the time he m^flitated the auction of his new religion ? A. that you all speak the same thing. How does he express himself on tJm matter ? (Tom.34 THE DOCTRIN'VL CATECHISM. i. judgment. p.

dreds of examples . They . that it any ( hristian whatever to separate himself from the Pope ? was not Church of Rome. and in the end. he himself burst the moorings which bound him to the Church." Yet. 116. that the small body plunged by degrees deeper and deeper into error and heresy. brought b}'^ its own nicreasmg cordetached itself ruption into a state of* decomposition. 35 Q. Of this we have hun- nor can Lutherans or Cal- vinists reasonably hope. What idea did Luther himself entertain about schism before he blinded himself by his rnfuriated antipathy to the lawful foi A. notwithstanding. which will justify a separation from the Church. He declared. birth of Christianity ? A. A. i. p. Q.) ing Oiis important matter. opposed her by every means in his power. and. no matter how important. disap peared and perished. that their heresy and are schism can have any other end. it has been universally the case. ou account of doctrinal points. That in every age. when a small body from the Church. What do you remark on historical examples of conduct similar to this ever since the Q. Repeat the very words of Luther touch(Tom.THE DOCTRINAL CATECHi^^M. b.. " There is no question. with his small band of ignorant and reckless followers.

He permitted all who had made solemn vows of chastity. Tasting. Q. CHAPTER Q. —from who have the imity and they can have no other prospect. than the end of so many heresies that havte g. . that the heaven the devil —not Christ with —with jlowers he took like . to violate their vows and marry he permitted temporal sovereigns to plunder the property of the Church he abolished confession. means adoptnew religion. How did he attempt to tranquillize tht consciences ^'^ had disturbed by these scanda . Repeat some of Luther s improvements upon the religion of Christ. . 36 walking of fa^th VRE DOUIRIN AL CATECHISM. he employed such means as were calculated to flatter the passions of Why have you said. Q. A. ed by Luther. in the footsteps of those strayed from the fold of truth.one before them. V)ere not of God ? What were those means ? A. to establish his Y. he strew^ed the' path to thoi^ns. Icusly libertine doctrines ? . but like off the cross which Christ had laid on the shoulders of men he made wide and easy the way. and every worl of penance and mortification.. which Christ had left narrow and difficult. That he might secure followers. men . abstinence.

in- dulge every criminal passion. rant and learned. How did he strive to . Q. to preach and propagate his novelties ? A. and dissolute men of talent. and laid all on the shoulders o^ tion Jesus Christ . Nor was Luther the only Protestant Doctm 4 . an inven- which took off every responsibility from Dur shoulders. in order to secure his support and protection ? A. declaring that ench one of them. 'SI He invented a thing. he told men to be- lieve in the merits of Christ as certainly ap- plied to them. which he called justifying faith. and live as they pleased. by granting them the sovereign honor of being their own judges in every religious question he presented them with the Bible. The name of the sec ond was Margaret de Saal. who had been maio of honor to his lawful wife. without even the gain over to his r)arty a sufficient number of presumptuous. to all be 'a sutlicii^nt sul>stitute for the above painful religious Vv^orks. He pandered to their passions and flattered their pride. Landgrave of Hesse.THE DOCTRINAL CATECHISMA. was perfectly qualified to decide upon every point of controversy. to restraints of modesty. igno-. Christina de Saxe. unprincipled. Q. What did he condescend to do for Philip. He permitted him to keep two wives at one and the same time. in a word..

but never of three. in return. No . Matth. nor could such brutal profligacy be for a countenanced even moment. speak of two in one ii. If neither the author of Protestantism. wishes. but by the corrupt passions. under pam of eternal damnation. to seek earnestly and re-enter the ^je Church. seeing that the Scripture is so explicit on the subject. and adulterous document. Mark x. nor the means he adopted tc effect his purpose. They are obliged. and inclinations of men. brethren were guided. nioristr:>iis who granted tliis the law of God . CHAPTER VL Q. which seduced by Luther. To induce their foltowers to swallow the new creed.38 vnr. Does the whole history of Christianity furnish us with even one such scandalous dis- pensation derived from ecclesiastical authority 1 A. liberty to gratify every appetite. Gen. ncr his work itself. with their the filthy own hand. are from God. v^hat arehis fvUowers obliged to ? A. they gave them. xix. But Luther and his flesh. thev . doctrinai catechism. Q. dispensation from eight of the most celebrated Protestant leaders signed. not by the letter of the Scripture.

tells in the 10th chap. Matth.. of him the Son of shall be ashamed. to when he come in his majesty. Q. Q. "He. '' who shall be ashamed of me and sliall rnv words. He . Our Saviour. Q. 89 abandoned If they be sincere. is unworthy of God. that he who mother more than God. I say with our Saviour.-ix Man chap.A DOCTRINAL CATKCHISM. What think you of those (they are many) who are at heart convinced that the Catholic Church is the only true one. hut out of family considerait ? tions neglect to embrace A. of St loves father or such. no pasin tors lawfully sent or ordained hence." says our Saviour — Luke.. is the victim of mortal heresy and schism the thing he calls a chm'ch has . What say you to those who hecoyne Prattstants. 8th chap .. or remaiii Protestants \i from motives in the of orldly gain or honor ? A. God will aid them in then' inquiry. What think you of those v)ho are inclined Catholicism. ol 26 ver." Q.. and are still such cowards as to dread making a public profession of their faith ? A. he can receive none of the Sacraments declared Scripture to be so necessary to salvation. JV/iat is the situation of tiie man who : does not at once acquit himself c^ this ohlin-ation ? A.

) A. at least. if ha gain the whole world. CHAPTER I. That he who will not hear the Church. Q. 'Can any one he saved who is not in the true Church ? A. What will it avail a man. cannot have God for his father " and the Fathers generally say. xviii. chap. Mark. that is. for those who are not joined. " of St. this ? Matth. What says St. is to be reputed as a heathen.. What says Christ upon (St. de Unit. and suffer the loss of soul hh r ON THE TRUE CHURCH OF JESUS CHRIST. Q. Eccl. — . .'' Q. Q. Cyprian? (Lib.40 A DOCTRINAL uATECHlSM. No for those who are not in the true Church. " that as all who were not in the ark of Noah. perished in the waters of the deluge . What is the it meaning of the ninth article • This question.) A. who are without the pale of the true Church.* —there can subject be no hope of salvation. so shall all perish. as regards Pagans and invincibly igu^ %ut Christiins will be treated afterwards. to the soul of the Church. his That he who has not the Church for ." mother.

must have existed unceasingly in the world from that time to the present. Whatever pretends to be the Church of Christ. — 18 ver. Church from A. and 20. necessary in order to salvation.. to he the true Church of Christ.. to be a member of the CathoUc Church. such Q. Simply. Q. Q. and it is more than eighteen hundred years since he left the world. Kxviii the words of Christ ov this Matth. to w^hich he has never since visibly returned. Q. ft years ago. upwards of eighteen hundred 2d. Why do you say that a church. true By ichat marks can you distinguish all other sects ? . must have been established. must have perpetitally existed. Why do you say that Christ's Church must have been established more th-an cip^hteen hundred years ago ? A. by Christ and his Apostles. . xvi 4* chap. . What are subject? Mattfi. without any interruption. since the time Christ established it? A.L CATECHISM 4i sf the Creed: '' I believe in the /wly Catholu Churchr A thai is That every one should firmly believe.A DOCTRlN/. the. Particularly by two 1st. because Christ promised perpetuity to his Church. Because it was Christ who estabi'/Ijjd his own true Church.

like that stupid architect of whom he himself speaiis Matth.42 A DOCTRENAL CATECHISM. diction. teach all all nations . — . is bound with a firm and . How does St.." and. That Christ was an unskilled architect and a false prophet because he must then his have built Church. Q. and lo to days.. " Thou art Peter.) A. What conclusion do you draw from this? . and upon this rock. A. exists at present that she never could. Church had in what inference would you draw from that fact ? A. chap. . but upon sand.. and because the gates of %ell would then have really prevailed against the Church in spite of his pre. therefore. Q. not upon a rock. He calls her the pillar and ground of truth. "Go. and the gates of hell shalj not prevail against it. That Christ established a Church that that she that Church has existed in everv age . Were it true that the reality fallen into idolatry..'' Q. . alt A. 1 will build my church. chap. viii. iii. in fine. and never can. even the / am with you consummation of the ! world. Paul speak of the Church of Christ ? (1 Tim. fall into any error dangerous to that salvation on matters of faith or morality every one.

Yes.A DOCTRINAL CATL JHISM. for the complete period. a Gener. 43 teaches. Yes least interruption. . and for ever CHAPTER II. Augustine establish tins necessary antiquity and perpetuity of time ? the Church up A. Peter to the present Pnntijf Pius IX.) He proves it by the uninterrupted succesof Roman Pontiffs. such interruption lasted. or how long. to the number of Q. How many Popes have governed the Church from St. Q. includvely. to-day. De- unshaken faith to believe what she cause her doctrines are. Has she existed alvmys. of which you have spoken 1 A. . thirty-nine. whose names he gives. A. without even the A. In the Catholic Church. if it look place at all. How does St. and in no other. Two hundred and fifty- seven. III what Church do you find those two certain marks of truth. the same yesterday. during that time ? and no one has ever ventured tc point out such interruption. Q. Q. Was she established eighteen hundred years ago ? to A. for no man has ever yet been able date her origin from any later period. xne after the other. sion to his own (Epist. like those of her Divine Master. ^.

must have been established eighteen hundred years but the Episcopalian and Presbyterian ago Churches are only of three hundred years' therefore. that the Church of the first four centuries believed as they do . Aj'c the two certain marks of the trut Churchy of waich you have spoken. were ever known in any . and Calvinism was preached in t!ie year 1537. and thai God judged it neiessary. nor churches. country prior to that time. ? A. . t -^TKCHISiVT.44 A DOCTi:i\'A[. How long is it since the Lutheran Church was established ? A. discovevahh in the Protestant Church it. About three hundred years Luthei . Q. after the . No . Any church. neither in the Episcopal. nor pastors. No no such doctrines. Q. Q. that. Q. May not your adversaries reply. — preached the first Protestantism ever first known in 1517 . How do you reason against your adversaries ? from these facts A. at the end of that time. any pretension to be the Church of (Christ. the Church fell into superstition and idolatry . nor sects. to be the true Church. Were there no Lutheran or Calvinistic Churches before these dates ? A. neither of them can have durat-on . nor Cal- vinistic branch of Q.

— that he will abide with her all that any must have . cannot be the Church of Christ therefore her very foundation is nothing but error and blasphemy. 45 Church was drowiijed in eiTor for eleven hunired years. therefore the Protestant Church. What to sstant. — that his holy Spirit shall teach her all truth FOR EVER. could never the fail . tantamount to a denial of the . Divinity of Christ CHAPTER Q. t^eply 1 can you put to a Frot which he can give no saiisfaciot^ questioyi . they may. his Church cannot fail. gates of hell shall never prevail against her. been estabhshed eighteen hundred years ago therefore. for she is built on the supposidon.. Church to be the Church of Christ.— A DOCTRINAL CAIEOHISM. . DAYS. — mere child of yesterday. that Christ was either unwilling or unable to keep his promise a supposition which implies the most aggravated blasphemy. and do advance many absm'dities. even to the consummation of the world. III. which doe? for not bring them out of their difficulties that the Christ says. Therefore it is an infallible truth. and this is one of them. Yes. /o send Luther and Calvin to r^ form her ? A. that Church once estabhshed.

it be evident to every one who thinks. seven thousand invisible Protestants concealed under a cloud anywhere. Q. it was in a most flourishing state in the land of Judah but the Protestant Church existed in no kingdom during the years of its invisibility. that there were seven thousand men concealed. When the Jewish Church w^as invisible in the kingdom of Israel. were only hypocrites. and did not God say to the prophet Elias. there is a very great diilerencr be- . that men who believed in their hearts one creed and pro- fessed another. that the there were Church was in invisible. utterly incapable of composing the holy. Have you any other reply A. man must of ordinary understanding for surely. ^hen May he not rephj. CATECHISJW. Q.46 A DOCTRINA . hut thai they their faith ? dared not openly profess A. Ask him where the true Church was before the time of Luther and Calvin. but this answer will satisfy no . Yes . Q. A. to make ? Yes . who had never bent the knee to Baal ? A. like these invisible Protestants. fearless body of the true Church of Christ. nor have we the Word of God assuring us. Was not the Jewish Church for a timt invisible. that there were . that Christians every age who held the doctrines of Luther and Calvin. dastardly traitors to their religion.

public prayer. Have you any other way of proving that the true Church must have been always visible ? A. Yes of some of them say. baptism.A nOCTKlXAl. duties that can be performed invisibly ? Is not the subterfuge of an invisible Church a mere Millerite. would have been impossible to obey the command of Christ that we should hear and obev his Church. and are these invisible ? Are preaching. ^t — tween the Christian and the JeivisJi Church God n»ever promised that he would be with the Jewish Church all days. A. absurdity or ? May not any his Mormon. CATF. for them. The Church is composed of men teaching and men taught. that the gates of should not prevail against her. madman. Q. ana . hell Q. hitherto invisible. theWaudoia. Have our adversaries any other reply to make to that. it — the administration of the other sacraments. and other heretics of the twelfth century. If the Church had not been always visible. declare gion. ' ihers time V . nostrums the true relinow at length revealed? CHAPTER lY.cn ISM. that the Chuich Christ was that of the Hussites. annoying question Where was the Church of God before I^u. .

yet their doc- differed widely with the Catholic. this only makes the Protestant sect two or three hundred years older it leaver still twelve hunthat the Plussites. still they do not form Church of Christ because they cannot connect their Church in any possible way with « 'Srist or his Apostles. dred vears of non-existence to be accounted for : — this is an awful chasm. during ? this Where. inasmuch as they held the Mass. seven sacraments. still w^e long period was the Church of other prior sect of heretics can these ages Christ What Protestants link themselves with. ask. and from that of Luther and Calvin Therefore. in order to stretch out their existence over all ? None the . &c. . under a different name. reply he sustained by ar^t^- No . for. then . trine generally agreed . they cannot be considered as forming one and the same Church. &c. even admitting. for the sake of argument. Besides. . that the Protestant lion of it Church is only a continue. in the first place. were Protestants. they must have been and inasidolaters according to Protestants much as they held doctrines opposed to Protestants. what is not the fact.. though tht in principles of these heretics differed son.e points from the Catholic faith. and if not.. Can ment ? A. this Q.48 A DOCTRINAL CATECTIISxM.

accordingly. to act otherwise. schism. not they from us f A. No for when there are two bodies one one ancient. the other small.. was to be so dreadful crime of Paul. of was the Church Christ before Luther. then they were only the errors of individuals. the other modern. those least. May . awfully denounced by Q. Q. to say the schismatics. but on every account to cling to the Church. who have left her are. If they were. either these sup- posed errors were prejudicial to salvation. it was merely neces- sary to correct the individuals. and. which it was necessary to the Catholic luas the true correct ? A. then Christ has failed in his word. she must be so still If the Catholic Church hence. the other teaching a . that it was we who separated from them. or they were not. A DOCTRINAL CATECHISM. If these errors were not prejudi- — cial to salvation. and this in the very teeth of Christ's promises and security to the contrary. as the pillar and ground of truth guilty of the . St. of which is great. not these people say. then the gates of hell have prevailed against the Church. Again. 49 that What say you Church to those who admit Church up to Luther's time. ot — one — — teaching the doctrine a long series of ages. hut that many errors and abuses had crept into her. not the errors of the Church teaching .

one baptism. On principle princ pie — it cannot be one for its " private interpretation''- —has . Did Christ require unity in his Church. A. Paul. 'f — "' — : iv : that there is but " one body. and . are one body in Christ . xii 5. is one body or fold. Q. chap. says " We..never with pro priety be called the mountain itself. b\xi Rom. first Is the Protestant Church one ? . under one shepherd. enumerated in the Nicene Creed " I believe in One. having one faith. one spirit. that there is oniY." therefore. Q. fold and one shepherd. Holy. Yes four.''' St. A. being many. Lord. x 16. it is new small creed — evidently not the great or the ancient. but the and modern body which becomes for re- si)onsible the separation : a small portior detached from a mountain can. Catholic. both in existence and doctrine.'' Q. one faith. chap. What do you conclude from this ? A. Are there any other marks of the inin Church ? A. chap. That no Church can be the Church of Christ which has not this oneness or unity. John. Q." and Ephes. CHAPTER Y.50 A DOCTR[NAL CATECHISM. He says. one The Church. : Apostolic Church..

a third in Switzerland. learned ignorant. and subject to. Is ern mcnt A. ProtesUnt Church one in has for its its gov- ? . and these bishops are appointed ir. and will erer produce. fs J ever jn'oduced. these priests are . each one. as to The Free Kirk . sia. presence and anoth- . tk'i Q. interprets according to his peculiai r^'ht or interest. of Scotland holds damnable. the the Queen or State in is King England in Prus. bishops. by. She has one faith in England and another in Scotland.overnment to the various. what the Established Kirk believes be good and true and the Puseyite believes what the English Church repudiates. Peter's lawful successor the See of Rome. believed to be necessary .ubjecf to their bishops. (tv schisms and divisions . necessarily. Is the Catholic Church one in her government ? A. Q. Q. and a fourth In Prussia. No it head. Yes all the Catholics in the w^or i are . In one Protestant Church. faith Is ? the Protestant Church one in he? A.A DOCTIIINAL CATRCIi 3M. and ordination by are bishops. the g. in another they are rejected One . subject to their priests. Protestant body believes in the rea. and in Scotland. according whims of the various sects.

All Catholics follow the same moral principles. whilst they denounce the above Calvinistic principles. All the Catholics in the world have one and the same creed. No one sect of Pix)testants believes ir.he other. o)i A DOCTRINAL CATECHISM. —the same vices are denounced on the one hand. All Catholics believe the same and to reject trutl ^ is to cut one's self any one of these off from the Catholic Churchis comn anion. rality. or Eng: or France truths. Is faith ? the Catholic Church one in her A. Amongst Catholics there are no sects land. not of any nation. . The Catholic the Church. in salvation by faith alone and another sect of Protestants holds the necessity of good works and free will. predestination. — Q. and empty memorial. they differ from one another on some or many essential points. Is the Catholic ? Church one in her mora* principles A. as leading directly to the most debasing immo. Q. in a baie er.. and the same virtues inculcated or *. Is the Protestant Church one in her moral doctrines ? A. All th« minor Protestant sects are in the same melaxicholy predicament. Q. —no Chm'ch of Scotland. but of the world.

and fasts are everywhere Q. wherever a handful of Protestants for can assembled together. . England in another. Q. according to their particular the Catholic views. . they strike out a service themselves. is everywhere offered the same seven sacraments are fivery where administered in the same manner . a third. Sweden a fifth. and essentially in the same words. Is A.A DOCTRINAL CATECHJSM. regard the pastors or the feasts people —the same great observed. Is same A. Q. whether . the Pi^otestant Church one in her ? Liturgy. on . even the forms of the public service are everywaere essentially the same. li head ? ihe Catholic Church is ofie on thu uniform A that The Catholic Church strictly on every essential matter of discipline. Is Liturgy everywtiere uni- form ? A. 53 ike Q. the Protestant discipline everywhere ? It is different in every country and every sect. this contrariety — Scotland she exhibits the most absurd worships in God in in one and be way. The same great sacrifice of the Mass. Geneva Prussia in a fourth. or public service No .

abused by the principle of private interpretation. may ••>»H be black and white at the same sect Thus. Presbyterians. but therefore. teaches that Church patrona^je if . Church is one every sense of the word and. copalians. The Prussian Mucker ples .— 64 \ IJOCTRiNAL CATECHISM. On the contrary. it is not the Church of Christ : — That strictly in sequently. . Epis. conthat as it is the only Church on earth the Catholic . Lutherans. Are not Protestants one. — a house that it is not one. — all per- vert God's Word in order to make it support their jarring they do this and contradictory systems and with as much assurance. and schisms. . this 1 T'VJiat inference do you draw from is ei] A. itself. Quakers. it is the Bible. :*mongst the Presbyterians of Scotland. Baptists. teaches his filthy princi- from the Bible the silly Mormon palms his nostrums on the Bible the execrable Socialist proves his brutalities from the Bible the Millerite extracts Millerism from the Bible in a word. Q. which has perfect unity. it is unquestionably the one true Church of Christ. or that a thing tinie. which occasions all their errors. Q. That the Protestant Church divided against tnanifokl . because they all follow the Bible ? A. heresies. as if God is could teach that black white. Methodists.

5. and Peter. might sanctify it. CATECH1&\I. Si it dan. The prophet Isaiah XXXV. ) Q. cleansing it by the laver of water and the word of life. V] What ? IS ine second mark oj the true Churcli A. over which pass. — the unclean shall not Ps. 8.'' See also Tit.'' David.for length of days. 14. Does it appear from Scripture. ii. declares. or any such thing but that it should he holy rnd without blemish. A.— A l>oC'J'RrNAI. Apostolic [Kwerly. V. subjected to the restraints chastity. Christ's that Church should ''a he holy ? calls her.'' Eph. Paul. St. whilst another teaches that is • CHAPTER Q. ii. not )f . — Ijord. of tti^ir The burden . — Isa. 25. or mortification. Q. —says: "Holiness becomes thy house. Is ? the Protestant Church holy in her pastors No . xcii. not having spot or wrinkle. that he might present it to himself a glorious Church. that " Christ O — loved the Church and delivered himself for that he it.nable. chap way which shall be called the HOLY WAY. to this she her pastors are can have no pretension mere men of the world. A. Holiness or sanctity. 9.

and the people spiritual children . — the their —they are as ever. Q.— th religious A IJOCTIUXAL CATECHISM. all abundant souices of grace. they have no wives care. in her pas- Q. duly seeuis to be. as vou shall . afterwards see. for. where the subjects are treated and even the two sacraments which . of a sermon or of their duties. two upon Sunday whilst most time must be employed. those committed cradle charge — and. to the . or families to provide their duties . not in Apostolic and that of their but in looking after their ov/n worldly interest. tors ? Is the Catholic Church holy A. They are all separated from the world and its gratifications. No they have destroyed them all they . their hearts are in and whatever of this world's g<X)ds they may possess. from the to their —they watch with tender grave. wives and children. have rejected the soul of religion in rejecting the holy sacrifice of the Mass. in a- variety of ways. is employed for the glory of God. and dedicated entirely to God's glory and the sanctification of souls . Are there any means of Holiness in the Protestant Church ? A. employed in the spiritual improvement of their flock . the mere preaching . . no w^orldly cares intrude upon them Church is their spouse. and five of tlie sacraments. .

and at every period of life. believing such absurdities as these. must. in the holy sacrifice of the Mass and the seven sacraments. Has the Catholic Church means of holithey still — ness ? most abundant. and that good works are useless for who. in every condition. is her doctrine on predestination. Yes the this world.A DOCTRINAL retain. Is doctrines the 1 Protestant Church holy in he" A. The very contradictory nature of the various moral doctrines. 67 by them reduced to mere the mere giving of a name. of itself. Q. on free will. Is the Catholic Church holy in her trines ? . beyond all doubt. from the time they enter A. taught by the evervarying sects of Protestants. and KtTipty forms partaking of a little bread and wine. Q. through which the graces which flow from the wounds of our Redeemer are conveved to the souls of Catholies of every class. Q. can have any motive to avoid holiness of her doctrines . her belief that faith alone is necessary. until they render their souls into the hands of God. be But what places the unruinous to holiness. vice or practice virtue patible ? Holiness is incomdoc- with these immoral principles. are r ATECHISM. . which are all so many channels.

Q. and of every class. Yes the Apology for the Confession of . Bonaventure. Art. to the deacon. A. from the sovereign pontiff^ down to the humblest member of Christ's mystical body. Fasting. not content with observing the precepts. Yes multitudes. admitted by the Fuseyite section of the English Church. are enjoined and practised by the whole Church.nsels of the Gospel. from the king to the mendicant. that St. Francis. 13. . Have even adversaries admitted this ? A.^S A DOt'TRlXAL CATECHISM. Q. Were there. declares. In what Church did these admitted saints live and die 7 . and to practice all that he has commanded . all of which are so pressingly recommended in the Scripture. prac tise even the coi. . Q. weresaints eve.i the Calendar of the Church of England admits others and almost all our saints are St. many members oj the Catholic Church illustrious for sanctity? A. and from the Pope . unremitting prayer. and St. mortification. Bernard. self-denial. Augsburg. and a frequent participation of the sacraments. in consequence of these holy means and holy doctrines. She teaches her children to believe ali that God has revealed. —multitudes of Catholics.

since God could not to give the testimony of his Almighty hand CHAPTER Q. St. There tainly be saved in the . one shepherd. all rigid Lutherans and Calvinists. is allowed by Baldeus. That he wrought miracles by the hand of St. one fold. That as one can be sanctified through Clirist in the Catholic Church. What A. Now. the third mark of the true A. he taught and propagated. Q^. Hackluit. Apostolic. Francis was a Catholic Priest religion. 59 A. Even enemies admit that he did. In he Catholic. and he can be saved in no other for Christ did not establish two Churches. it must be the true Church. one revelation. religion. and hence the Catholic which. same Church and if he can be saved in this Church. Francis Xavier. Q. is only one baptism. What Church ? is YII. so he can cer. Catholicity or universality . by the aid of these miracles. and do you conclude from this Roman ? Church. must be the true error. and Tavernier. Did God ever work miracles the sanctity of a. containing one true set of doctrines. . to testify Catholic ? A.A DOCTRINAL CA'PECHISM.

and Q. universal as to place.. as to . 11 ''From the rising of the sun to the going down thereof. . in the Catholic Church must be universal universal as lo doctrine." Ps. ii. I 6 — " Upon Jerusalem. ture ? Is this mark evidently i^equired by A. In Isaiah.— GO A I>0CTR1NAL CATECFI. and I will give the Gentiles for thine inheritance. i. xxi. from In John. — Sa ip Q. and establish it.. According to Scripture. that she must he uni^ thy walls.'' Q Where do you find universality. 28 " All the ends of the earth shall remember. — place. and the uttermost p^irts of the earth for thy possession/' Luke. three ways. ix. SxM. In Malachi. xiv." Ps. xxiv i«5 i . 8 " Ask of me. have appointed watchmen the night. and shall be converted to the Lord.. that he may abide with you for ever. 16 henceforth even for ever.." He shall sit upon the throng o\ David " to order it." " I will ask the Father. the day and his all their peace/' never hold — 7 "Of the increase o{ government and peace ..— universal as to time. and he shall give you another Paraclete. they shall Isa. Where do you find versal as to time ? Ixii. laid down in Scripture ? A. there shall be NO END. all A. my name great amongst the Gentiles.

Yes in . 19. and no su'ch body universal as to time for a . whatsoever have commanded you and. that his Church >^vill be Catholic or universal as to time. as necessary qualities of the Church ? A. —"Go. i.teach1 ing. even to the consummation of th-e worlds Here you have. Is there any passage of Scripture. A. Is the Protestant Church universal She is in these three ways ? No . no^ few centuries back she had no existence she is little more than three hundred years old. place. and even to the uttermost parts " — That — of the earth. teaching and beiieving certain doctrines. nor in any one of them. ing them to observe all things. an express attestation.'' Q. the commission given by Cnrist to his Apostles — Matth. 20 .1 A DOCTRINAL CATECHISM 16 6 penance and remission of sins should be preached in his name among all nations. 8 " And ye shall be witnesses to me in Jerusalem. and in all Judea and Samaria." Acts. behold. teach ye all nations . . from the lips of Christ himself. and doctrine. in a- which the above three kinds of universality true clearly laid down. . therefore. . . balding Protestant doctrines was known io . xxviii. A Church is composed of pastors and people. Q. I am with you all days.

000 Protestants.) we will find. (for these Protestant Churches from one another.000 . number of Greeks number of Cathohcs 254.. According total to the Scientific Miscellany. if we take each Protestant the true point ol all Church hy differ and this is comparison.000 six to one.655. of Protestants in the world the total 48. and to the called universal as to place .. bear a comparison with the Catholic Church. AFRICA.000 50.600 40. ludicrous. for Protestants are confined to a small corner of the earth. Protestautis.000 56. 154.675. is not universal either as to num- bers or place her in even the Greek Church is belore numbers and on this head she cannot .000.444.150. 34. Neither can they 1)^ to one. then. by the following statistical ac- count. Catholics.. ASIA.400.110. as will be evident. Catholics. hunHred years aftei Chri-i She . from the above authority. the world for fifteen left it.450.000 OCBANICA.. that Catholics are to Presbyterians as sixty-five Church of England as thirtyHence.. . the Catholics are nearly But itself. the is is is number ..000 12.00C AMERICA.000 3. whilst the .985.. 9. but six to one.000 that is. 10.360.000 50.62 A DOCTRINAL CATECHISM.000 39. EUROPE. to call any of these Protestant sects Cathohc or universal. it is not only incon'ect.

all can have no pretenits since each Protestant sect has . She is the Church of all nations. and does teach. truth. No one will dai*e to the Chur:h of all ages. she And as to the teaching of sion to it. as is evident from the above statistical argument there is not . — whether moral. at one time. Q. as to doctrine. and the impossibility of keeping the commandments. dogmatical. A JOCTRINAL CATEClilaM. contrarieties. Indeed. many evident of such as predestination. and absurdities. either as to extent or truth for she has taught. which they now admit they reject to-day what they taught yesterday. they present only one confused and revolting mass of contradictions. errors. she is not universal . — . or disciplinary. rejected.. whole books of the sacred Scripture. in point of doctrine. no. culiar doctrines the —scarcely two of them They even pe- have same creed. as apoc- ryphal. She is the only Church upon earth that can be visibly traced back through every age to the time of Christ. In fine. 03 most decisive procf thai the Protestant is not the Church of ail nations she is not even the Church of any one nation. the rejection free will and good works. above Is the Catholic thrrec Church universal in deny that she is the ways ? A. nor of even one parish exchisively on the These statistics are the face of the earth.

— —nay. Protestantism has never converted even one Pagan nation .— 64 A IVJCTRINAL CA'l EClU^bM. everywhere her pure sacrifice *•' oflered. have survived the Vandal hand of barbarous i eforrUy as ever-enduring monuments. whilst every people that have been bi ought to the knowledge and worship of the true God. everywhere the same — — it it has. and the ends of the earth In fine. unchangeable anc un- . Pagan — nation. by noble monuments. the law of France. are still the ruined monastic the pride o^ England establishments and glorious cathedrals. to perpetuate the . everywhere her incense ascends is . in is a great measure. scarcely a : a Christian. history of Catholic greatness. I will when he give the nations for thme inheritance. passed through the ordeal of eighteen hun- dred years' examination. To said her alone did the Prophet speak. loudly proclaim her universality . she Is is universal as to her doctrine . as it law of Europe and America her noble temples and colleges. the foundation of x^ivil the law of Scotland. that once adorned every country of Europe. — fier ancient canon law is still. dedicated to the living God. professing that they ow^e their conversion to the Catholic Church. and the whole — — . for thy possession/' . everywhere her sacraments are administered . like the pure gold. her former greatness . that does not attest her actual presence. or.

combined efforts of lieresy ana against it have been unavailing. not as the Church of Christ. What says St. you see any body inherit its name from a particular man.'' (we may add the I^utherans from Luther.) Q. Augustine on the word ? Catholic A. Q. ?' ' Contra. and vealed the : to believe all that he has reis. the Valentinians from Valentinus. were to ask. as the Marcionites from Marcion. " When Q.A DOCTRINAl CATECIHSM. the Calvinists from Calvin. Ep. A. vi. yet they have never been able to succeed. and for ever. Give us a good reason why your name of Catholic is the best proof that you are in the ti'ue Church. entering any city. but as the school of Antichrist. Give us Saint Jeroms words. These who remained 6* in communion with .) "you may look on that body. If a stranger. Heretics have done their utmost to obtain that name. Fund. contra Lu'cif. to-day. keeps me in the Church. chap." A. '' " The very name of Catholic/' ht says. her doctrine like her Divine founder. She the teaches her children to observe all that God has commanded. 4. on where is the no heretic would dare to Catholic Church point out his heretical conventicle/' (Tom. f>5 changed infidelity . same yesterday.

universality as to time. that it is the true Church of Christ. consequently. What do youviean by this word? A. What Church ? is YIII. the Church of England. and doctrine .A. CHAPTER Q. earth that has this triple universality. the Methotheir the Quakers. Q. by their very names. in the true Church. must be able to trace her . or fion» the ancient the comitry in wliich this first new creed made its appearance. show. whilst innovators gave to their followers either their own name.f)6 A DOCTRIX. What inference do you draw from all that you hai>e said on this mark of Catholicity ? A. Calvinists. the fourth mark of the A. Q. the Moravians. or one derived from their peculiarly novel doctrine. the human origin of religion. and. place. Apostolicity. That any Church pretending to be the Church of Christ. body of the faitliful retained the ancient name. tn4*. That the Scripture expressly requires. Thus the Lutherans. CAl'ECiUSM. that the Protestant Church is not universal in any of these three ways that the Catholic Church is the only Church upon . the dists.

during all the time the Church has existed. Thus. . — . 5 " For this cause I left thee in Crete. JerusaAem. in this manner. . dve y city. Because. the pastors of every age must havB been ordained. loctrine. did it. Chap.^Vpostles 61 tlie her orders. I also send you. iv. Q. Upon O — . Paul to Titus. he that is called by God as Aaron was/' V. generation of pastors was sent l>y . aiid her mission^ to of Christ. but Heb. in by the power of Christ " As my Fathese words : me. . These pastors must have been lawfully sent for " no man taketh the honor of the priesthood upon himself. ther hath sent : that thou shouldst set in oixler the things that are wanting. there must have been true pastors " for the tion of " work of the ministry. Christ sent the Apostles these Apostles sent others. — ." Isa." In fine. chap. each succeeding thy walls. and the gen- eration of pastors giving their cojnmission to originally given. i. Ixii. the body of Christ. as 1 also and shouldst ordain priests in appointed the^.'' — have appointed watchmen they shall never hold their peace. ." . according to that of St. for example. 4. Paul and Barnabas and again. 6. Paul sent Timothy and Titus and. Why shoiJd this be the case ? A. the preceding from Christ to the present time their successors.— A DOCTRINAL CATECHISM.. for the edificaEphes.I • .

since the Apostolic times.68 A DOCTRINAL CATEClIIsSiM. seeing that she adopts the Scripture as her rule ? A. they as uniformly We maintain that Popery is unchangeable. posterior to the time of the Apostles . Is the Catholic Church Apostolic in doctrine ? he? A. and surely no all man in his senses will assert. Even our adversaries admit this in spite of themselves for whilst they unwittingly admit that we were the first Church. now which was taught country since the time of and m every century Christ our doctrines cannot be traced to any man or set of men. we defy our adversaries to trace Besides. A. Q. . as to Is not the Protestant Church Apostolic first P'-ot mission 1 nc". Certainly Luther was the . Protestant doctrines were unknown amongst mankind. all Protestants would teach same truths . ' or date. . hundred years after the last of the v\postles left this world. the If she were. Besides. we are the onl) Church that has existed in every age. Q. May it not he said that the Protestant Church is Apostolical in her doctrine. that either the Apostles oi the Scripture could teach the conk-adictory for fourteen and absurd creeds of Protestantism. it to any but Apostolic authority. to any particular country' teach the same doctrine . Q.

A DOCTRINAL CATECHISM. By whom was he sent ? Not by God ^ for he never wrought one miracle to prove it. her pastors are . The Catholic Church alone. Paul. in the heretical and schisn'. the Almighty says. Jer. "How shall they preach mission unless they be sent ?" they. Is mission Catholic Church Apostolic as to A. and his life was such as to prove that he was sent b}' an Not by the Apostles for opposite authority. from the present tiJ the Apostolic age Hence. chap. yet they ran 1 have not spoken to them. no mission therefore all his followers. — x. w^ho pay no regard to the words of St. John. yet they prophesied. his No . beyond all doubt. Not by the Cathofor she cut him off from her comlic Church munion. .:*ical body to which he gave being. Q. Of such — as are not the thieves and robbers mentioned by St. the ? x. 21 " I have not sent these prophets. to teach error directly opposed to her own creed. and she could not give a commission . hundred years too late to have fifteen he came any connection with them. are mis sionless intruders. has. xxiii. ftstant minister the world ever saw.'' It is incumbent upon them to show that they : : — Rom. Protestant Church existed prior to time from w^hich he could receive a comtherefore he had . existed in every age.

Pius the 9th. . Peter. and from bishop Pcpe. Q. to St. . as all sects not Lutheran. are mere laymen. who can trace theii to from priest to bishop. Is orders ? is. to it say the least. and the names of the bishops who. are. that of Rome. can have no orders validly ordained bishops from cause they have never had a regular succession f)\ w^hom the} could receive orders. The fact nor do orders. and adorning every age and clime strict all these in communion with the Protestant the chief sec. The be- Lutherans. occupied them so that we have an unbroken tiff.ECU1SM. back tlirough every century.70 A DOCIRINAL CAT. until they trace that mission to the Apostles. they extremely doubtful . because has never been proved. succession of bishops ruling. teaching. the only pastors rjiission on earth. they have no orders at many of them even The ministers of the well as those of pretend to have various Calvinisother refornied tic sects. Church Apostolic as U ail. reaching from the present Pon- have lists of all the Catholic sees in the world. in every age. As to the orders of the Church of England. who were commissioned by Christ himself We have a complete list of an uninterrupted chain of Roman Pontifls. that the iirst Protestant bishop of the . generally. A. We .

? the orders of the Catholic priesthood They can be traced from priest to bishop. Q. 71 CinvG. by claiming her orders from us. a perpetual succession of Catholic pastors has al- and hence. schisIn fine. ways the Apostolicity of the orders of the Catholic Church. as priests. through every century back to the time of the Apostles. and oi Catholic Church is. that her ministers cannot trace their Orders to the Apostolic times. Q. the whole fabric of Protestantism is only three hundred and thirty-two years old. But granting that they really are validly ordained. That the Protestant Church the not. that the Church of England.i of England was himself validly ordained or consecrated. they have no mission. Indeed. and hence they can be reputed only as so matical. clearly and unequivocally admits existed . and heretical many suspended. and from bishop to Pope.A DOCTRINAL CATLCHISM. What this ? infe^rence do you draw from is all A. and because the true form oi ordination was not in use in the Church of England during one hundred and twelve years. . the true Church Christ. it is manifest. Are Apostolic A. so little doubt^is there even amongst Protestants on this subject.

the true Church — must derive. Catholic. in his Epistle to th« . her orders. A. Q. by a perpetual and uninterrupted succession from the Apostles. According to Scripture. for St. her doctrines.72 A DOCTRINAL CATECHTSM. her claim to be the Church of Christ. holy. is evidently Apostolical in her doctrine. as we have seen. is ludicrous in the extreme that. That the Protestant Church has not even one of these Scriptural marks of truth hence. but the Protestant Church is not Apostolical in any of these ways therefore she cannot be the true Church. possible to he saved without Divine faith ? No . and her orders .— therefore she is the true Church of Christ. Is 7t I. and Apostolic Church. What general inference do you draw from all we have said on the ynarks of the Church ^ A. her mission. . and her mission. The Catholic Church. therefore she is the one. Why this conclusion ? 'A. Q. — RULE OF FAITH CHAPTER Q. . on the contrary. Paul. on the other hand. the Catholic Church evidently possesses them all.

dently jfirm ? A. What two particular have that it must fait ft may be divine ? \ must be firm and undouhting . but rather the effect of a vicious. otherwise. Turk. the author of faith. and the Heretic of every Q. be- cause wilful. It . Q. no matter the how strong and firm inward conviction be. such is the faith of the sect. it is Hebrews. Why do you say that faith must he pruA. rather than call is incompatible with doubt the smallest particle into doubt.— A DOClRiNAL CATECHISM 73 iaith. if it be irrational that is. Because. only follow a rule of truth of their belief faith. obstinacy . chap. but mere human opinion. Why firm and undouhting ? A. ani must be prudently j^rm and undouhting. Q. Where do you find the tvw ahove-men tioned conditions of divine faith ? A. which places the beyond the possibility of doubt. Because." Q. . we must be ready to lay down our lives for God. What of faith ? is that which you here 7 call a rute . xi. grounded on false reasoning it is not — a virtue. Only amongst Catholics because they . it will not be divinb Divine faith faith. cannot deceive. Q. says— " Without qualities impossible to please God.

understood lalliblv in its true sense.74 A DOCTRI^AL CATECHlSiM A. this Q. because they receive from the Church. Pete'^* i. Q. That which guides us to the belief and practice of all that God has revealed and cow inanded. A. Hence. What does St. Have Catholics on tainty ? head any cer A. Their certainty is entire. Q' fancy. in- Q. chap. or prejudice. The whole Word of God. which they prove to be infallible. Hence. say to the faithful m his 2d Epistle. What is the Catholic rule offaith ? A. Q. that it may be to us an infallible rule of true faith. the exposition of the Scripture. No for interpretation. . ? J . we must be absolutely certain that we understand the disputed passages corthis rectly. he can never be certain that he is right. Have not Protestants tainty ? same cer- each Protestant explains the Scripture according to his own particular light. as he can never be absolutely certain that he is not deceived in his A. Is not the written Word of God alone a sufficient rule No : offaith because it ? is susceptible of different senses. and the interpreter may give it a wrong sense. Q.

In the first place. that certain things in St.A DOCTRINAL CATECHISM. why those wno are not Catholics. they can never points. Because they profess to i»ut nothing what is expressly laid down in Scriptur<^ . because there are three essential upon which they have no real certainty. It is. in the last chapter. can have no other than a doubting or vacillating faith ? A. they can have none as regards their versions or translations of Scripture . with infallible certainty. uihat books of Scripture belies e ai'e canonical and divine ? A. Shoio us. they do also tL> other Scriptures. to their destruction/' own CHAPTER Q. they have no real certainty as to the canon of Scripture . Q. made by private show in- terpretation . more at length. thirdly. secondly. as which the unlearned and unstable wrest. he adds. in order to is that pri- vate interpretation the cause of them. and." and after denouncing sects and and crimes. be certain that their interpretations are the genuine meaning of God^s word. Paul's " Epistles are hard to be understood. II. That they should no prophecy of Scripture Heresies all is understand. Why cannot Protestants know. 75 ''that A.

an Epistle of straw. we should. what. Barthokjmew. The first Protestants rejected the Epistle to the Hebrews and the Apocalypse or Revelations. May fhey not say. Matthew. whilst Luther styled the same. May If they not say. Calvin called the Epistle of St. Cannot they knoic expression. and yet we know thej have not agreed upon this point. receive the Gospels of St. for if that could be. Q. then P?ot would have acknowledged the same books as canonical. A. Q. Q. as the books that are divine. by their excelling beauty and thrilling you know honey or sugar all by their sweetness ? A. whilst the Protestants of the present day reestants ceive these books as divine. — us v/hat books that is. because they bear the names of these Apostles. and . because it bears his name. No . and yei all Christians reject these tw^o Gospels as Apocryphal.A DOCIRINAL CATEuiUSM Now the Scripture does not tell are canonicd. how many. James. that they titles ? know the canonical books by their we must receive the Gospel of St. for the same reason. books are (Jod's divine word this is aduiitted even by the most learned Protestants. Thomas and St. that they receive tfti . an Epistle of gold.

and this ? the new Ritual. uncertain. not upon any rational or certain foundation. and the Apocalypse and seventy-four years after. What do you conclude from A. . Q. if. tradition.A DOCTRINAL CATECHISiM. their faith resting th*us. the Epistle to the Hebrews. page 7. James. . No . but on the mere whims of men. every doctrine drawn from it must be. Irue books 11 of Scripture on the autliority of they reject tradition. not rest on tradition as a foundation fore.them. for Divine faith. no certainty that they any thing that. they can have are right in . Q. believe these books at God's the word with divine faith. in the chapter on doctrine. This fact may be seen in their in old Ritual. What happened year 1598? A. they say. the Epistle of St. canthem. The Protestants Strasbourg in expunged from theii canon of Scripture. Scripture. Iradition ? A. as a doubtfal source of truth hence. evidently follows that they do to be and cannot. placed . in fine. there- they know what books it are divine only from not. question. on every other . either expunging or receiving these books that if they were evidently wrong in a matter of such awful importance as is the integrity of the . That they were in all certainly wrong. they again re.

can never be certain that their from the original Scrip tuj^es are correct or faithful? A. What said Luther of that of Zwinghus f A. 1 . asses. said.V8 A DOCTRINAL CATECHISM. Wliy have you ti^anslations III. No for these translators have given very different and contradictory versions and now. ana Antichrists. Q. to know which to adopt ? Q. Q. and. May they not reply. in this case. that Testament ? Luther had corrupted the Word of God. the original languages so that they are inca- pable of judging whether their translations are conformable to the originals. cannot oe prudently firm. What did Zwinglius say of Luther s translation of the New A. that they have every necessary security from their translators. understand . that those who are not Catholics. A. Because few. if any of them. He said. are men of ordinary education . whose knowledge of Greek and Hebrew was indis putable ? . by a necessarv consequence. He called it the work of fools. cannot be divine faith CHAPTER Q.

Q." to the we account " a man to be justified by he has. and opposed The English declared the Spirit of God. ' my New Testament. published at Bale ? he declared it impioue. that it was the will of Dr. " that I have not added other words. That he had added the word to the text of St. tell him at once. until all the Papists burst themselves with spite.." What ?. the worst unfaithful that and the most had appeared. . 79 the version Q. Martin Luther that it should be added and please to say further.) faith. CATECHISM. Paul any Papist plague you on the subject. that a Papist and an ass are one and the same thing.'* says he. only but if " I is know well. (chap. A DOCTRINAL. How did he justify himself when reproached with this ? (Tom. since he can never . Q. Edit.) A. for " iii. by faith oni." ''lam sorry. de Jena. the version of Geneva. pp." Q. 141.y. Yes to CEcolampadius. Did Beza give an opinion on at A. Paul. "ONLY' Rom. Wnat does Luther himself avow a^ le- gards translations of Scripture ? A. do you conclude from tlrs ? A That no fidence in prudent man can have any con- Protestant Bible. " that the word not to be found in the text of St. iii. This word only' will remain in . in addition. 144." he says..

and the correct vei'sions of these books. Yes that the faith of Protestants. conse is certainly divine." Hence. Butler (Hudibras) says " Religion spawned a various rout. et. a fundamental is. Yes the Catholics are perfectly certain as regards both points. the truth of the translations from them ? A. The Church points out the books that are canonical. principle of the Catholic religion that the Church '* is infallible . — . that His holy Spirit will teach her truth for ever. Can you draw any further . Of petulant. Literature. . seq. be certain that it is properly translated. consequently. and. is not prudently firm. be with her days . Edit. is not divine. 1843. capricious sects." Q. because Christ says all all the gates of hell shall not prevail against her will —that He yaently. vol. inference? A. Now. Q.'i Hence. the Catholic grounds his faith on whal is certainly God's word. the Catholics themselves an ab- solute certainty as to the number of the sacred and . The English versions are of the same stampj with the German. p.— 80 A DOCTRINAL CAIECHISM. But have books. and his faith. : 530. The maggots of corrupted texts. grounded as it is on doubtful Yersions of Scripture. (See Disraeli's Curiosities of iii.

May they not say. it According to this blasphemous taught was the Spirit of God who . said. The different. and another . oaptism necessary to repute it one minister to account salvation. Yes but they have said many very . that they are individually inspired to understand. and another to as a were set inspired. in its true any passage of Scripture ? A. Have not Protestants sense. passages of Scripture which regard controverted points. Q. that the amhigiwui . may be tortured into two . and sometimes opposite. tell us which is the true sense. Why have you said that Protestants ? have HO cei^tainty or security as regards the true sense of the ScrijHure A. and the Church of Scotland to reject them one sect of Protestants to admit good works as necessary to salvation. they mere ceremony. meanings now the Scripture itself does not. and cannot. sect to reject them . Surely.A DOCTRINAL CATECHISM. if they would all believe the same of doctrines. Luther the real presence. absurd things. IV. assertion. 81 CHAPTER Q. whilst the same spirit taught Calvin the figurative presence it is God who inspires the Church of England to have bishops. Q.

'' terians.'' and. what they imagine is very clear. bring forward. by which. Thus. The Presbyis prove that the Sacrament : only bread and wine. in union with the Divinity. and others think most obscure passages in (*he Inspired Volume. that the flesh of Christ. these words " Teach all nations. baptizing them . the words ivhich I speak his you are spirit . profited nothing. think these words " Thefiesh to profiteth nothing. the Unitarians think these words: ''My Father is greater than I.s baptized shall : he saved. ijroving the opposite doctrines. texts Clear A. Yes they may say any thing . that the texts vvnicn appear to support bis pecuhar notionr^ abundantly clear. to prove that infants should not be baptized.8*4^ A DOCTRINAL CATECHISMi are easily explained by those thai art 1 . but it so happens." the clearest portion ol in Scripture as any Christian senses could believe. that each flatters himself. to prove thaj. also 1 Do other Christians think these cleat clear in A. to —very clear indeed. The Anabaptists. " Ae who believeth and . and if life. .. some think them very . is not God. the w^orld was redeemed.'' Q. Yes the^n the ." and " That Christ is the first-born oj these other are Christ : creatures.

Enforce A. if this truth by a comparison. on all religious disputes. ^^ Q. immothe . 'JATECmSM. A UOCTRINAI. Do these sects quote other texts to prove thei^ peculiar notions? A. clear to the Free Kirk of Scotland. Q. What inference would you draw from this ? A. the Scripture as clearly proves . that the Estabhshed Kirk is Antichrist and to the latter. . and to point out. Yes they will quote texts by the dozen. from ScripturC. the gi'eatest crimes are only spots upon God's children whilst to the Muckers of Prussia. authoritatively. so foj is a divmely appointed judge necessary the decision o\ . all Q. could never be termi to appeal legal process the counsel were allowed merely to the book containing the law. rality is virtue. Free Church to be schismatical. It is quite to prove any doctrine you please. To some. That a wise God must have left in his Church some judge perfectly qualified to decide. so religious disputes can never be settled by an appeal merely to the Scriptures and as a lawfull}^ commissioned judge is necessary for the . the true sense of the Inspired Volume. Joanna Southcote was the mother of the Messiah to some of the followers of Wesley. with certainty. settlement of civil matters.. As a nated.

. certain Q. Q. or in General Councils convened by him of the bishops. even to the end of time. and spares the latter the trouble of a difficult inquiry and examination. The Catholic ruJe and clear or easy. a rule for . Q. What do you understand here by teaching body of the Church ? the A. I understand the Pope. Catholic the qualities of the A. wlio are in communion with the See of Eome. The teaching body of the Church oi Jhrist. Wliy universal A. CHAPTER Q. Who is that judge ? A. either acting alone in his decisions ex cathedra on faith and morals.Si the A DOCTRINAL CATECHISM. the learned as well all as the ignorant it relieves the former of doubt and uncertainty. for which they are in no way qualified. whom he sent to preach his Gospel to all nations. It is ? all. and acting with them. is universal. What are rule offaith ? V. and to whom he promised the contniued guidance of his Spirit. . more difficult and more important matter oi' I'eligion.

A. that are for or against such point. amlnguous portions of God's understood. all the texts of Scripture . it would be necessary to compare these texts. decides finally every dispute. secondly. in their and abide by what. That they adopt a rule which. for the great mass of mankind. can be no room those doubt or Q. m the very sense intended by the holy Spirit. in the first place. Q. there division. it it it banishes all doubt . Q. When an infallible judge for decides.A DOCTRINAL CATECHISM. third- preserves unity. 8 . What say you of amine. secondly. and of course God can neither deceive nor be deA. one with the other. In the first place. Why do you say it is it is certain ? no other than the Word of God. to weigh their respective . ly. wKo would wisdom ex- every controversial point. explained by God's appointed organs. what sense Word are to be Q. one should know. they the Scripture teaches ? think. to form a proper judgment from the Scripture on any controverted point. 85 . Because it tells clearly. What are the peculiar advantages of the Catholic rule of faith ? A. is an impossibility because. Because ceived. personally. Why do you say it is clear in ? all A.

called the written word. Such is the absurdity to which error always reduces its votaries. judge of religious matters you re- ject their opinion. of one Oalvinistic or Lutheran minister.86 A DOCTRINAL CATECHISM. *and enlightened prelates of the Church. this is evidently a business far beyond the reach. But may not the learned aid the ignorant in this inquiry ? A. the Has tradition any connection with it rule of faith ? A. who form the great mass of mankind. for the truth of whose opinions you have no security whatever. properly called the unwritten word as the Scripture Q. VI. of tho ignorant. Q. What is tradition f . CHAPTER Q. whilst follow you would blindly the crude notions of one layman pretend- ing to learning. Now. at all events. to be absolutely certain. because is is a part of God's re- vealed word. You refuse to submit to the decision of the lohole Church to the decision of all the learned. Yes . obscure by others more all force. thirdly. pious. to illustrate the clear. that of them are understood in their true sense and no other. qualified to men of all others the best . with the sovereign — Pontiff at their head.

2 2d Tim. which are not contained in Scripture." (See also 2d Thess. . ^1. ver. ii. as firmly as the other because.) Q. whether by word or by our Epistle. . not clearly laid down in Scripture 1 A. A. Yes tially . fast. equally ivith to believe what is what tradition taught by Scrip lure ? . Repeat the words of St. " Therefore. 14. Q. Paul ii. Are we obliged teaches. Q. 6 1st Corinth. A. stand and which you have learned. xi. that all the books of God it — composing tell us. 3. The doctrines which the Apostles taught by word of mouth.. Mention a few of them. what the x\pos- preached the as true as same holy Spirit mouths and by their pen. chap. Q. and which have descended through every successive generation even to our times. Yes tles it we is are obhged to beheve the one . Scripture does not anywhere say. The . 91 A. brethren. iii. itself are the Word it cannot of are correct —w^hether whether our copies our trans-lations . was what they wrote who spoke by their 2d Thess.: A DOCTRINAL CATECiilriM. they believe many things essen- necessary to salvation. Do the Protestants believe many things hold the TRADITIONS .

clearly laid in the St.— 88 A DOCTRINAL CATECHISM. delivered by word of mouth. commence and these. —whether down says in its place. manj* DO WE FIND THAT PROTESTANTS REALLY ADHERE TO THE SCRIPTURE AS THEIR ONLY RULE OF FAITH T CHAPTER 1. Q. faithful. Apostles were not all committed to writing. — it does not infants should be baptized —whether the all us whethei obli- gation of keeping Saturday holy has been don« away with should . were handed down by tradition of the Apostles wrote nothing. from these are — whether the books tell . and not sub- twenty -four other necessary points. . or at Sunday should be kept what hour the day of rest terminate . are Q. indeed. That every necessary thing is not to be found in the Scripture for the doctrines of the . Epiphanius on this 91 Heresy? A. many of them. What ject. ol ol Scripture that are lost are a necessary part the rule of faith . Sacred Volume. What is the doctrine of Protestani% gardi^g the commandn-ents of God "* re .

did not the young mnn in the Scriptures tell Christ himself. who . that he had kept all the comtnandments from his youth ? and Christ. is it is impossible to keep they. not above thee. They teach that them. fall. Could a wise God give to his children commandments that he knew they were unable to observe ? . v. chap. I command it. TVhat says our Saviour on A.but in thy mouth and in thy heart that thou mayest do Q. my Si. 3. we have : commandment is that . that we keep his commandments.A DOCTRINAL UATECHDsM. his slave to even a master. burden is iightr Q. without blame. chap. A. '• in the llth chapter of St. the Gospel of Luke. the Epistle. Matthew? and My yoke is sweet. ver. . ver. xxx. A. and his commandments are not " This heavy. says : John. who carry a burden beyond would be reputed a fool. of God. " A. " since the " No mere man. 6.'' thee this day. Besides. chap. What says i." say able perfectly to keep the commandments this subject. in his " For this is the charity of God." Q." St.'' In Deut. walking in speaking of Zachary and Elisabeth? And they were both just before God.. ALL first fications of the commandments and justiLord. . Certainly not for would order his strength.

and not by faith only. chap. offering up Isaac his son upon the altar ?'^ ''Do you see that man is St. says '' : And if I should have all faith so that . " So faith also. therefore.. CHAPTER Q. L could I remove nothing mountains. justified by loorks. even the devils also believe and tremble. and 17. following. Do you find from these passages. but Scripture ing about ligion." "Was not Abraham our father justified by works. What is the doctrine of Protestants on the justifies the subject offaith ? A. is dead in itself. ii. James say ? Chap. Paul.^^ Q. What does St. if it have not works.03 A DOCTRINAL CATECHISM. am A . did not contradict him.. follow any thing or every thing . 1 Corinth. ver. 11. is in this matter their empty boastre- what they call their Scriptural only a grossly fraudulent means to conceal their errors ignorant — and — to catch the simple and off to throw the more learned their guard. his knew heart. . but urged him to other and greater works of love.. and have not charity. xiii. I find quite the contrary. They teach that faith alone sinner. No . Q. Protes- tants. that the law of God cannot be ohsevDed? ^. A.

ver.. " Jll Our Saviour addresses Magdalen thus sins are forgiven thee.A DOCTRINAL CATECHISM. What do these texts clearly prove ? A. 10. 17. vii. What good works ? is the Protestant doctrine touching A. keep the commandments. ii. x. says " So faith. he shalJ enter into the kingdom of heaven. if it have not works.that their creed is in direct opposition to their faith." Jesus Christ himself says -Matt." St. "not the heurers of the law are just before God." chap. 21 " Not every one tliat sayeth to me. : Many because thou hast loved much/' Q. A." St. Q. " Wherefore. Paul teaches. : — — : . own boasted rule of Q. James. labor i. What does our Saviour teach on the sami subject? Matt. Rom. That we cannot enter into heaven without good works " If you would enter into life. They teach that good works are not at all necessary to salvation. but the doers of the law shall ho^ justified'' In 2 Peter. brethren. That the Protestant doctrine is false. ii. is dead in itself. but he that doctU tiie will of my Father who is in heaven. chap. 13. Lord. that by good works you make sure your calling and election. shall enter into the kingdom of heaven. wevare told the more. that : — : — . Lord. chap. 17. chap.

and you gave me not to eat . No.. 41 Scripture ? . that the mome-nt lieve in wti be- Jesus Christ. What think you now ? Is the Protestant doctrine on good works in accordance with Matth. on the contrary. it seems invented to set Scripture and reason at defiance. I was a stranger. why he sliall pronounce the sen- tence of eternal exile on ^s it of the wicked-only that they had no faith ? many A. I was thirsty. Q. ye cmsed. What are we taught in Eccles. naked. Depart from me. XXV. we are infallibly assured of God's grace. and in prison. it is : that " they had no charity. CATECHISM. for I was hungry. What on is the reason to he given hy Chnst the last day.. . and you took me not in . No . " ix.. What is the II. sick.^ri A DueTKJXAl. ProtesioMt doctrine on as surance. ver. and you gave me not to drink . chap.pispired book . Q.'' Q. Their just men/' says that i. certainly CHAPTER Q. and you covered me not . They pretend. and you did not visit me. 1 and 12? A. A. or the certainty of grace ? A. It is evidently opposed both to the spirit and the letter of the Word of God. into everlasting fire.

asks " Who can . : rfay : my heart is clean. A DOCTRINAL CATEvillSM." Q. of Proverbs. . .. but a moral certainty that they are in possession of God's grace . that those who fear God may have.with fear and trembling v/ork out your salvation Corinthians. my dearly beloved... St. . be as unscriptural as it is They show to presumptuous. ver. Rut do Catholics believe that we shoula always remain in a state of doubt. Catholics hold. who knows can give us an absolute certainty. I am pure from ii. 12 — sin V " Wherefore.'' " and again to the For I am not con- u^ious to myself of fiereby any thing. Very clearly indeed. heart. 4— . Q. What "iubjcct the Protestant doctrine on ? tk^ of penitential works . as to whether we are in a state of grace ? A. Paul to the Phil. but nothing the except a revelation from God. . chap. yet I justified. in the 20th chap. but he that am not judge th me is the he Lord. Do these texts prove the falsehood of ? it Protestant doctrine in question A. iv. *and wise men. and yet man knoweth not whether he be worthy of love or hatred. ." Solomon. is Q. as Prot- estants teach. are in the hand of God. but all things are kept uncertain for the time to come man knoweth not his own end. 9. not the certainty of faith. . and their works. chap.

fruits of penance. certainly 12. chap. lasting and other works of penance are entirely useless. wo to thee. of penance " Wo to Corozain . and folJow . be converted to me with all your 8. in fasting. on our part. St. In the 12th chap. 3. Not at all . says : " Now. you shall all equally perish. Baptist. Luke. Protestants pretend. and in weep- ing. for if in Tyre and Sidon had been wrought the miracles that have been wrought in you. chap. easy.'' : In St. Q.. the Prophet Joel. that. we take up our cross. they had long ago done penance in sackcloth that unless and ashes.. therefore. heart." he says to those fruits who : brought not forth worthy thee. Bethsaida. Matth. and flowery path to A. According repenting to this. . adds : " Bring therefore. No.94 A DOCTRINAL CATECHISM. that Jesus Christ has so satisfied for our sins. A. Is it wonderful that Protestantism slioula have some professars. wide. Q. they may serve the devil and serve God at one and the same time. and in mourning. worthy xiii. since such doctrine opens a heaven for unand vicious Christians.'' He tells us elsewhere. so flattering to the passions ? ii. iii.* Does the Scripture teach this doctrine. our Saviour says " Unless you do penance.''' John the forth. since it teaches such a convenient doctrine ? A.

" Q. not to see it. Christ . That she fell into gross errors. according the to perusal of these pasScripture. says " I chastise my body and bring into subjection. I we cannot be ix. mortifications. Do you find. ana vwrks of penance ? A. and corof rupted the purity of the Gospel Christ. : Paui. CHAPTER the IV. No the very reverse is so evident. by that. sages. its and the gates of 't. we shall live. doctrine Q. it 27." we diC. 17.A DOCTRINAL CATECHISM. Corinth." hell shall never prevail against builder A rock is its foundation. Q. that a man must be either very ignorant. siifferings. with prejudice. Yes error " . his disciples. xviii. by the spirit. ture ? Is this clearly in opposition to Scjnp A. (Matth the Church can never fall into this Upon rock I will build my Church. or blind . that we may with all crosses. are told : " If we live by the And again flesh we shall but if. 95 St. we mortify the deeds of the flesh. him. What do Protestants teach as regards Church ? A.) that : because the Gospel tells us. Christ has safely dispense so satisfied for us. chap.

'' Q. iii. xviii. 15. ble to all the eyes in the world." says Christ. 17. the Church ?" . St. 10 '' For with the — heart we believe unto justice. Q. but with the mouth confession is made unto salvation. xviii. the visi- Q. No for the people of Christ must not . Paul calls the 1 ground of ti^uth.9(1 A DOCTRINAL CATECHISM. pretending that there were alicays men who held their faith it secretly. but openly profess with the tongue. " He that Church.'*' In will not hear the fine. " is to be " I will reputed as a heathen and a pubhcan/' be \^ ith you/' says Christ again. only believe with the heart. x. Could such a pusillanimous and cowardbody as this he the Church of Christ ? A. What do you conclude from (Matth. but that they dared not profess out- wardly. What do Church ? Church the pillar and Tim. To what do^s Christ c mpare Church ? Matth. teach Protestants of the A. \y Q. A. to his Apostles and their successors. Rom. his and power its prop and support. They teach that she was invisible during more than a thousand years. tell these words. To a city on the top of a mountain. 17 :) ''If he will not hear theni. ''all days (that is^ each and every day) to the end of the world.

Peter think with Protestants in this matter A. y. which the unlearned and unstable wrest. What do Protestants teach on tne sub- ject of the Scripture ? A. indeed.. chap.A DOCTRINAL CATECHISM O"? A. ? Q. In his 2d Epist. that there are some the Epistles of St. No. leapned and ignorant. . that every one. Q. Does its meaning. They pretend that the Sacred Volume is so clear. 16. otherwise there must have been a time during which possible this command of Christ was im- on account of the invisibility of the Church for no one could lay his complaint Hence the Cathobefore an invisible Church. Do Protestants teach any other absurdity on the subject of the Scriptui^e ? A. lic is the true Church. That the Church must have been always visible. Paul that are hard to be understood. that the Scripture contains all God's revealed will. cle^ as also the other Scriptures. he says. Yes they try to persuade their followers. to their oivn struction. may easily know St. and that nothing is to be believed or prac9 . CHAPTER Q. thina:s in iii. . since she is the only Church that has been always visible.

body of Christ is present in any sense whatever. words Paul. is but what expressly laid down in that Divine Book. that it has no connection with the bread. affair is — that the whole a bare memorial. this is question my body." 01- Q. and not jme. they teach Christ 'it is Scripture. say. . it is directly opposed to the ii. that the it is in the bread it some. and hold the traditions which you have been taught. brethren. Is this doctrine in accordance with the Scripture itself? A No of St..' not body.—2 Thess. that is body of Christ is under the bread . No . each Protestant gives his own peculiar meaning. the Eu- A. It not an easy matter to answer this for to these four words. Are Protestants Scriptural in ter ? matof A Q. whether by word our Epistle." of S^riptur^ ? How many distinct passages prove the real presence ii . some. in fine. 98 tised A DOCTRINAL CATECHISM. Q. but that you receive the body s when you that the eat the bread . — they say are there to very — "this says the his reverse is my body. stand fast. with the bread some. that Some say . What do Protestants teach on charist 1 is . l4 : " Therefore. this Q.

18. lieved came and See xii. Is it then unscriptural ? A. of Scripture which de^ dares the Eucharist to he mere bread and mere wine ? A. —"And many bethat Apostles Acts.TKCH1SM. 28 Mark. 5. says. confessed. 6. xi. xiv. lawfully sent and ordained. 66 . 25 John. James. No first . Do we find in Scripture that any suih vowe? was given to the Priests of the Church I . chap. 51. xxii. practised confession. 99 A. under the direction of the themselves. 24 texts Luke. all contained in the following Matth. not scriptural. That. 19. 26. their 7. x. vi. Is there one text . 1 Corinth. But why confess sin at all ? A.— * . Q. What say Protestants of Confession ? A. V. chap. not so much as one and hence the faith of Protestants on this subject is not only Q. deeds/' Levit. 22. popish. Q. also Num. 23. 19. Q. . 29. 6.'' Christians. xix. St. 27. Q. A DOCTRINAI C 4. 60. Matth. and showed v. : — 1 . practice. 20 I Corinth. who are penitent may be absolved by the Priests of Christ's Church. but antiscriptural. xi. 16 . xvi. No. 6. chap. 8 15. according to the law of those Christ. " Confess The your sins one to another. iii. the very reverse. Fourteen. That it is an unscriptural. : . Corinth.

chap. v. Christ chosen Pastors " as my Father has sent me." — But Christ was sent into the world with power to forgive sins. 14 on Holy Orders. v. 6. iv. read 1 Tim. No . 23 on Matrimony. — — . indeed. Yes their doctrines are? all antiscriptural as regards these. he expressly declares it." Q. of same Gospel ''as thou hast sent me into the world. : they are retained. 25. 21. When you read these passages. shall be bound in heaven and whatsoever you shall loose on be loosed in heaven. Are Protestant doctrines equally un scriptural as regards the other Sacraments ? A. even sv I have also sent them into the world. XX. 22. On Extreme Unction. find that Protestants trines ? teach Scriptural doc- A.— iOO A IMJCTRINAL CATECHISM. they also had power to forgive sins . see E/phes. 18. 23: "Whose sins you and shall forgive. A. Q. 21. they evidently teach the very con- . first In John. do you . Yes says to his . see James. shall bind on earth. 6 Acts vi. as ne communicated to his first pastors the same power he had himself." and in chap. 24. he says Whatsoever you earth. they are forgiven them . whose sins you shall retain. 14 2 Tim. therefore." '' And shall elsewhere. wii. 32. i.— John. . and xiv. xx. even so I send you . we have for this the clearest texts of the Insph'ed Vokime.

and profess more that is nowhere discoverable in that Divine Book. of St. keep. They should. in the 13th chap.A DOCTRINAL. trary.. in Scripture. Have you any other proofs that they are ? A. and not in the morning. if the Scripture were their only rule. that we cannot admit more than a mere specimen into this small work They reject much that is clearly contained in Scripture. —they shcnild not eat blood or strangled meat. what they and his Apostles call the sacra- ment. for this commandment has . wash the feet of one another. Yes so many. according to the command . CHAPTER not guided hy the Scripture . after supper." of Christ. 101 Their empty vauntings about Serif iturej are only calculated to blind the ignorant and mislead the unwary. "Remember thou keep holy th^ SABBATH-day not. Q. —they should not baptize 9* . Give some examples of both ? A. received it after supper . because the Apostles forbid it in the 15th chap. of the infants. according to the com- mandment. because Christ instituted that sacrament at night. been changed or abrogated —they should receive. Q. John —they should . but the Saturday. VI. not the Sun- day. as there Acts . CATECHISM.

How many persons are there in Jesus Christ? Two— the A. the : because. the more ex- more valuable are his works hence. CHAPTER Q. That all the works of Jesus Ohrist are . divine. for Jesus Christ is true God and true man. rather than in conformity with. A. the works of the divine person of Jesus Christ must be infinite in merit. I. as their doctrines are opposed to. no example in Scripture to justify such a practice. Only one . although he has a A. How many ? natures are there in Jesus Christ Divine and human natures. What do you conclude from this? person. infinite in value cellent the person. the Gospel OF OUR LORD JESUS CHRIST AND THE SAINTS. . than Evangelicals.102 is A DOCTRLNAL CAlEClllSM. Q. That Protestants ought rather to call thenmselves Anti-Evangelicals. What inference would you draw from this ? all A. Q. Q. he is a Divine and not a hu- man human nature.

and suffered for us still we are right in saying . altar in the holy sacrament. us. Where A. What do we owe to Jesus Christ? A. as is Divinity is where. otherwise the head would be in the feet CHAPTER II. his Nor every- can it be said. is connected with yet it is not in every place where the soul also. for that does not it Q. he is everyhumanity is only in heaven. Show follow. What worship is due to him ? A. As he is is Jesus Christ ? where but and on the .A DOCTRINAL CArEUHISM. That sovereign worship or adoration ihicl. is. how i«ntimately does not A. so follow. was God who suffered. Q. It was his humanity that fasted. because his sufferings and works must be attributed to the person. by an example. 103 Q. that. Was it his Divinity or his humanity that suffered for us 1 A. love. and worship. it and the person of Jesus Christ is God. and to God only. Do Catholics adore the saints ? . Q. his humanity. Q. prayed. is due to God. We owe him a sovereign confidence. Q. Man's head his soul . his a Divine person.

God alone is the sacrifice of the Mass offered the former under the invoca- tion of the saints. between God and mediator ? Man. the only A. in the proper sense of the word. the sacrifice of the and upon them Mass to the saints A. oi is of the saints the worship which : due tc God Q. offer we honor the saints as God's servants^ enriched and honored with his divine grace. could not have the justice of cause. A. or ever will be. Q. the angels and saints that ever sativ^fied . Do ? not Catholics consecrate altars. are erected and consecrated God alone to . Because He is the only mediator. God an for by sin. the sins of Q. No . altars . Why do we owe to Jesus Christ a sovereign ? confidence A. Could not a saint satisfy for men ? A.* His justice required this infinite satisfaction. Because — He alone merited all He alone could and did satisfy for us all the graces we receive from God. and the latter in memory of the saints. for sin Why do you say he is . Now o\ could not be given by any number . God forbid that all we should give to any. were.104 A DOCTRINAL CAIECHISM. Infinite even one mortal sin beBeing was offended . Q. 10 No .

iO^ quality of saints or angels. but they cannot. Jesus 1 Christ merited for us all heavenly graces A. and nmust essentially be. for us Do the saints merit graces for us ? A. who . price of his bjood. Yes " Blessed be the Christ. could easily ofFer sufficient. finite creatures but Christ. both for the saints Q. Has . chap. chap. because infinite satisfaction. God Q. It meidt them. merit and purchase them with the for us." (Ephes. in Christ. Q merits Do Catholics glorify Christ ? and his more than Protestants . obtain graces from God. by restoring to the gloi^y of which sin had deprived him.) Q. They may. CHAPTER III. of themselves. be- ing a Divine person. A.) his love. and did. are." fColoss.4 DGCTRIi\AL CATECHISM. Why do you say we owe ? to Jesus Christ a sovereign love A. by their prayers. and translated us into the kiRgdom of the Son of i. Because it was He " Who delivered us from the power of darkness. Yes much more. i. was Christ alone. They worship b^'in . ther of our Lord Jesus God and the Fawho hath blessed us with spiritual blessings in heavenly places. who and could.

a fast of forty days. In conformity with their creed. more than Protestants do? A. Why do you say that Catholics honor more than Protestants ? A. who. which they keep with remore and spect and veneration. only glorify Jesus. Q. and in the pictures and images of him. in his saints. Why have . the you said that Catholics ho?ior Christ. Q. more than Protestants worship which CathoHcs render to the person of Christ. by his mercies ai.. has made these saints what they are. Jesus Christ himself.(06 A DOCTRINAL CATECHISM. adoration in their power. Because the sufficiently. worthy of our veneration and imitation and- Q.id graces. they uni- formly refer both. not to the mere matter before them.-they glorify him in his saints. in honoring the saints. really present. fi'equently more intensely . but to the prototype. present in the sacrament and sacrifice of the altar. Because Catholics. shows it A. all they render to Christ. Because Catholics think more of his sufferings and passion than their adversaries Catholics observe Lent. in the merits of Christ . Why do you say that Catholics worship ? Christ in his person. as often as Catholics show respect or vt 'deration before a picture or image of Jesus.

and put when they ask the prayers of the saints ? A. ? A. when they ask the pisayers of sinful men. — : — they are dying. we ask the saints to do. . No certainly not so much as Protestants Jo.A DOCTRINAL CATECHlWM. that the prayer even of the just man availeth much. the only hope of every CathoHc and since those of our adversaries w»ho say othe^rwise." and the last name they utter when it is from the merits of . Do not Catholics abandon God. and that and death on the cross. Is it not derogatory to the merits of th'ir trust in the saints. that they hope for heavenly strength and grace they end every prayer " Through Jesus Christ our by these words Lord . to keep them in mind of the tortures he endured for sinners. to pray for us to our Divine Saviour. they abstain honor of his fasting and sorrows from the luxury of flesh meat on Friday. CHAPTER Q. . Certainly not since the Scripture declares. is is his holy name : — Jesus. — honor of his death . IV. are guilty of the all very extreme of injustice is . Christ to invoke the saints . there. m . fore. —they make frequent his passion use of the sign of the cross. Q.

They say. not selves. A DOCTRINAL CATECHISM. they merely ask the saints to grant them all God may : necessary graces through Christ. merits. we conjure them to join with us that. Christ. In supposing that Catholics substitute the saints for. those of Lhn vvho imperfectly so. than we do l^. Catholics do not ask grace from the saints pray that dressing . the more powerful will their intercession be in our favor consequently. the more agreeable the . the us . that all the virtues. saints are to God. and place their hope in tlie former and not in the latter. when ad- God our sins." ''Forgive addressing the Blessed Virgin or the saints Pray for us/' Catho- know well.108 O'. Not 'JUT in the place of Jesus Christ but m i? own . i^jvprxt prayer to God. ? No . This is a very mistaken notion. ? Tn whose place do we put the saints A. and izraces of the saints are derived. Are to us A.'' lics —but when : ''Have mercy on us " . Li what are Protestants deceived on this si'hject? A. in more useful will their prayers be to the same manner that we value more the prayers of the man that is is truly just. the merits of the saints then useless Q. the more mer itoriously they ha/e co-operated with God's grace. through Jer>t J . but from them- from Jesus Christ.

And are not these clear com forbid us to ask mands to invoke God alone ? A. It the sacred Scripture order us ? ti invoke the saints neither expressly orders. as our sovereign Lord. and I will refresh you. from all whom both the saints and -consolation. God demand in these He demands that we invoke him. iJoes A. In the first place. IIoio do you Janow that it is useful to have recourse to the prayers of men ? A. What then does passages ? A. of St. Is upon me not said in the 49th in the day of tribulation llth chap." — "Come Psalm ? . if it be at all useIs it have recourse to the prayers even of men. Matthew ? to me all you that labor and are heavy laden. we must draw help and Q. ir we may of. and him only. nor forbids it Q.A ttOCTRlNAl CATECHISM. all sects admit this ful to . Q. and. useful to ask the prayers of the saints ? A. Q. secondly." and — "Call in the it. obtain all the graces we stand need CHAPTER y Q. Yes. 10 Christ. surely most useful. God himself orders the friends . As these passages do not the prayers of men. so neither do they forbid us to ask the intercession of the saints.

who was certainly Zachary. Do the avgels and saints hear us when we ask their prayers ? vant Job shall a«. " You may I . that *he has existed since all the third century at w^hich time agree that trace/' saj Church was pure. xvi. Protestants admit. that folly A.\al catechism. (chap xlu :) " Go to my servant Job.. even the Protestant Centuriators it of Magdebourg admit. See also CHAPTER Q. and .. chap. i. who. my ser- pray for you his face I will be not imputed to you. Abraham. in hell. is . xv. In Matth.. we are told.lie? A d:)ctki. or the rich man. Is the practice of invoking the saints of A. more than over ninety-nine If the saints and angels can see just persons. that even the devils know what deny this and yet they knowledge to the blessed and perfect angels and saints of God." Q. that "there is joy over one sinner that doeth penance." in this world even the penitent hearty they surely hear our prayers without any difficulty. very ancient date ? YI. 12. according to Protestants. must have been in heaven. Yes . of Job to have recourse to Job's prayers.cept. In Luke. . chap. passing on earth heard the supplications of Dives.

hold that the saints are to be honored and invocated by us. seeing that it has been adopted in every age of the Church that it has been taught and practised by the wise. What do you conclude from all this ? A. is a good and salutary practice. enemies have been compelled to admit its utility. A DOCTRINAL CATECHISM. angels." To the same effect the testimony of nearly all all the early Fathers. necessary to recewe the sacratneni ? Qf the Eucharist undltr both K bids . along with Kemnitius. COMMUNION UNDER ONE KIND.'' —thus Origin says : Holy Job. pray for us/' The Protestants cvho drew up the Augsburg and Helvetic Conit fession." Q. . define " that relative as and inferior veneration is sound Protestant doctrine. with the whole Catholic Church. though bitterest. CHAPTER Q. the learned. and even of the most learned Protestant bishops. That the invocation of the saints. "manifest vestiges of the invc>cation of saints in the third ''' century . and Luther himself. and the good and that the most learned. Is It 1.. Ill they. says : who " I therefore. due to the saints and angels. and blessed Virgin.

as under both species A. as a aving body is no^t without blood. first. . is because what received under both kinds . so Christ is received. for three reasons . No . wine. w^hole and entire and. or living blood without a body. received under one kind only to the reception of . They alone partake of it is in Mass. living and immortal. as a man receiving two hosts would not receive more . people Why chalice — alone partake of the have they more right to it than the d. receive more than the Laic ? A. who receives under both. Q. m Q. so the recep- one species is equal to the reception of both— Christ whole and entire being received either case. under eitlier the form of bread or the form of . be- cause Christ has promised the same reward one as to the reception of both thirdly. because the ancient Church administered this sacrament often under one kind only. Why do you say that the same ? is received under one. than he tion of who receives only one. Does the priest. bishop*v . it is is not. Q. as he is. but priests. Because Christ is received as he is. No he receives the same for. because part of the sacrifice . CATECHISM.112 A DOCTRINAL. A. secondly.o priests ? it A.

Christ has been pleased to institute the sacrifice of his body and blood. when they receive out of JMass." 59-^" Not as your fathers did eat manna and are dead he live . cATLCHlSM. the same sliall live by me. under the forms of bread and of wine. As that eateth this bread shall live for ever.'' by the Father. " the li that eat it die. Slid 113 even the Pope." Q. This chap. Because Christ offered bread is the order of Melchizedeck now Melchizedeck and wine both. Why do you say that Christ promises same reward to the reception of one as to A. in the is ver. What do you observe on these passages ? A. so he that eateth me. of bread which cometh down from heaven. CHAPTER the II. That Christ promised eternal life to those who who receive under one kind. Christ him- self aihninistered the sacrament under one kind 10* .'' " If any man eat 58 " of this bread he shall live for I ever. hence. Q. according to .— A DOCTRINAL. as well as to those receive under both. Why do you say that the chalice for7ns a priest. receive under one kind only. Indeed. Because this is clearly laid the reception of both kinds ? down — 50 John. Q. vart of the sacj^ftce ? A. 52 — of he may not any man sixth St.

all lib. whilst them. under either kind. both the body and blood of the Lord are profaned.: 114 A EOCTRmAL CATECHISM at only to the disciples Emmaus : — " And il came to he was at table with them. for it is given not during the supper. and gave to pasij. or advantageoush' Lord. St. 1 Cor. as is evident from the conjunctive particle and. 20. allude to the practice I . Hist. and St. Basil. that the . Luke. Cyprian. chap. chap. cap. but after the supper. is used From the account of the Last Supper given by St. in the latter part of the verse. shali be guilty of the body and of the blood of the unworthy reception of either kind is enough to damn. w^iosoever shall eat this bread. Because history proves it to be the fact Nicephorus. also. and consequently. xi. 7. Q. Why have you said that the ancient and pure church administered the sacrament often under one kind only ? A. it would appear that the cup was not a necessary. Paul. This shows received. 27? says " Therefore. and blessed. CHAPTER III. oe drink the chalice of the Lord unworthily. enough to save because. and brake. whilst the disjunctive or in the former. iii. xxii. he took bread. Eccles." clearly. the worthy reception." St. even of the Apostolic communion.

concealing their heretical principles. Did not Pope Gelasius command Catholics to receive the chalice ? all A. A. and u)ider the form of wine in the latter and the Greek Church. knowing that this being under the form of wine. approached . during Lent. who considered wine as the creature of the devil. for the whole year. and.to communion with them Hence. Q. Under the form of bread only in the two former cases. . and the purpose of detecting the Manichean the heretics. Q. That the sacrament must have been previously administered under the form of bread. the Holy Eucharist. J 1 5 The far latter says. would deter these heretics from profaning the sacrament. and to infants ? to the sick. that the sohtaries who livea from towns. under the form of bread. What do you conclude from this? A. were in the habit of carrying with them. the Pope ordered the chalice also to be administered. How wai. otherwise this order of Pope Gelasius would have been unnecessary. These heretics mingled with Catholics.A DOCTRINAL CATE^^HISM.' the sacrament given to the young. was in the habit of consecrating on Sunday what should be necessary for the whole week^ and under the form of bread only. but this was only for a time. Yes for . Q. .

Christ conferred on his ministers the power to conseand it is crate and administer the Eucharist quite apparent. Yes but these words were addressed the Apostles alone.. on tles this occasion. How do you prove this 1 A. and not to all the faithful Q. both given only to the Apos- and their successors. Q. MattK all of this xxvi. — that is to say. that this power was given to the Apostles only. Q. by these last words. Christ expressly said. that ? tlie laity should i eceiv( the Eur vharist J . ' Has 27 : not " . But given only if the to command to drink was hert not justly eat also. The commands to eat and to drink were.mand was given only to the Apostles ? A. the Apostles. to the bishops and priests of the Church. Is there then no command in this pas- was said .— 116 A nOCTlllNAL CATE"llJaM CHAPTER Q. . Drink ye V \o A. The given on it command to eat and to drink was this occasion only to those to whom "do this in remembrance of me ." but these latter words were addressed only to the Apostle-s and their lawful successors in the ministry because. IV. may we to conclude that the com. and not to mankind in general. sage. who have never even claimed it.

there is his blood. . and before he had delivered the chalice to them. the priests are ordered to distribute : by these words " Do this in of me f and consequently. but that he gave no command as regards the chalice. It. chap. But does not Christ say. Besides. since . but alive and immortal. " Except ye eat the flesh of the Son of man and drink his blood. St. for where his body IS. Q. we most certainly receive under either kind both his body and blood. True but we receive Christ not dead. John.A DOCTRINAL CATECHISM. with this text on the present question. the remembrance laity are com- manded to receive it. Q At what precise moment did Chmst uttei these words: ''Do this in remembrance of raer A. Luke (chap. What may stance 1 he learned from this circum- A. Protestants have nothing to do . vii. A. Q. in St. and divmity also. as he is now m heaven hence. xxii. ye cannot have life in you ?" A. iH Yes . soul. 19) quotes these words as having been uttered by our Lord immediately after he had given the Eucharist to the Apostles under the appearance of bread. That Christ authorized his Apostles their successors to administer the and sacrament under the form of bread to the laity.

Protestants.IJ8 A DOCTKINAL CATECHISM. the bread . V. that these are ? not essential to the reception of the sacrament is just what ^^ e say wifh regard to to the reception of both kinds. that all should receive under both kinds. — they — . that not only this text. did. What should they do. to tell obstinate Protestant who would you. not tlie sacrament of the Eucharist. in addition to the above. but mere faith m CHAPTER (4. and hence. and only twelve should sit at the same table. they hold. it is found. Q. What would you an say. That if Protestants reply. should make the chalice or they should recup pass from hand to hand ceive the sacrament after supper. legard. in thai I would tell him have much to do that they neglect. because he administered it to all then present ? : case. be essentially necessary ? A. What A. They should wash the feet of all that are admitted to the sacrament they should break . if all that Christ A. Q. but the whole chapter in which Jesus Christ. Are not both sacrament ? kinds essential the d . — Q. that every thing done by Christ at the Last Sup])er should continue to be practised.

if the cup were given to all. A. p. the Confession of Augsburg excuses in this matter. (p. Have Protestants made any admissions on this head? the . " If a General Council should order us p. the pure Chm'ch of the first four centmies. says: you go where only one kind is administered. tom. first. it is evidently unnecessary to and. 100. Church from any blame "If 235. exposing this most holy sacrament to irreverence (such as spilling the cup) would take place. torn. because many acciuse both dents. Q. for above reasons. \l^ A. out of contempt — — for the Council we should receive only one. x\nd again. in forming their creed. be content with one kind. only ? sacrament under one A. said ? What do you conclude from all we havf A.A D0CTR1?%^\L CATECHfSM. secondly. if they were. If they were. and don't oppose the great mass of Christians . have . Amongst other reasons. 274 to receive under both kinds.'* Q. Q." and again.) and Luther. Protestants. ter the Why does the Catholic Church adminiskind. as she frequently did. iii. would not have administered one species without the other. Yes the . ii. ne promised to him Christ would not have all promised to the reception of one kind that who receives both. because.

which I . is In St. he says " This my body. How do you prove this ? A. That the Scripture does not contain every necessary truth clearly laid there down . liuke. ON THE SACRIFICE OF THE IVIASS CHAPTER Q. its Q. it 1. Q." is Mark well his He does not say. GIVEN for you. not only upon the cross.- read the Scripture without studying ing. Jesus Christ the author of the essential . What othei^ inference v^ould you drav: ? A. this my body. Did Jesus Christ offer his hody and his blood for us to his Father in the Ijast Supper? A. which IS wards. He did. chap. xxii. or by the Church A. would be no dispute on this subject.120 A DOCTRINAL CATECHISM. Who is the author of the is Mass ? Wan ? instituted hy Jesus Christ. meap. but in his Last Supper. otherwise. or the sacrifice of his body and blood the Church has appointed merely the accompanying ceremonial. By the words of Christ : himself. part. Q.

which is shed for many for more tjvident : the remission of sins. still. for us. offered and real sacrifice of his body and blcxxL U ..) " clear. sacrifice of the cross therefore he shed it ir the sacrifice of his Last his Supper his . xxii. From these passages. in his Last Supper. given for you. quite clear that tho . Mark and St. Prot. he offered a true and real propitiatory sacrifice in hin Last Supper. therefore. speak. Luke are equally Transl. but which IS now. whilst I This becomes from the words used by Christ.'' (Matth. Q A tiu«k What follows f im If Christ. in hit this? a Last Supper. what was shed for us bui was the blood of Christ the chalice contained the blood of But at the time of the Last Supper. blood which was . 20. 28. A DOCTRINAL CATECHl^Ai. For this is my blood of the new testament. xxvi. shed. which shall he shed for many unto (Matth. Christ offered in sacrifice body which was broken. xxvi. Christ had not yet shed his blood for us in the . chalice contained what was shed therefore Christ. ^hall be l2i given for }0u.) Transl. especially the latter. it is chap. for the remission of our sins therefore. and this whether we follow the Cathohc or " This is my blood of Protestant translation the new testament. whilst he held the chaKce in his hands. 28. Cath remission of sins/' St.

fice. tifter Why Christ styled a priest for ever ? Melchizedeck' s order A. Q. for in that case. offer all that the all the priests uf his Church must same sacrifice. is Q. accord- to the Q. What is the title gioen by David. 109th Psalm. ir. to offer the sacrifice. but only for once. to Jesus Christ? his ministers to : A. ing He styles him a " Finest for ever. Because he continues. cording Why order of 3Ielchizedeck" is he styled ''for ever a priest. as his substitutes. and will continne same sacrifice by the hands of priests to the end of the world. sam^ . the order of Melchizedecli ever.122 A DDCTRINAL CATECHISM.'' Q. had been only offered at the Last Supper ^y himself? A. it follows. ac- order of Melchizedeck ?" A. because Christ ordered do what he " Do fhn himself had done on that occasion for a commemoration of me. if a sacH. like Melchizedeck. according tc . before he offered himself in sacritiee on tne cross. it : to be a priest for was necessary he should establish an everlasting order of priests. Would Christ he a priest for ever to offer the his ac- cording to the order of Melchizedeck. he used bread to the and wine in the sacrifice. Because. priest No he would not be a for ever. according to Melchizedeck' s order.

since there is no resemblance between his sacrifice on the cross. touching this sacrifice ? A. even to the going down the thereof. a sacrifice Hence. according to." Q. my name in is is great among is Gentiles and every place there ofiered to SACRIFICE. intimately connectea be or identical. he is not a priest at all. What does the prophet Malachy say the . . of the cross to ? . oflfer a sacrifice similar in any manner to that of Melchizedeck. according to the order of Melchisedeck. No. the order of Melchizedeck. Does not Malachy foretell here merely the sacrifice *A. " From the rising of the sun. and the sacrifice of Melchizedeck and if Clirist did not at his Last Supper. if he had not used bread and wine in a true and real sacrifice in he Q. No for if he did not do so in the Last Supper. Would Christ Last Supper 1 A. not that alone for he speaks ot a sacrifice be offered in every plact^ and the sacrifice of the cross was ofiered in onlv one place and /or one time. to be ofieied up in every place. . with that of the cross. he never at any other time did. and there my name a clean oblation. there must be of the new law. 123 a priest.A DOCTRINAL CATECH1S:\I. Q. which can the Eucharistic' sacrifice no other thai) .

eat. Besides.'' Q. he says " We have of which those who serve the tabernacle : dare not . and to burn sacrifices. " For every high priest. not this clean oblation he prayu for a and praise and thanksgiving ? A. which sacrifice.) A. xxxiii. What says subject? the prophet Jeremias on this (Chap. or lohat rvas foretold of the Christian . What says St."24 A DOCTRINAL L'ATEuHJSM Q May . he con- Q. this sort of oblation was God in prophecy Vv~as every age. is ordamed for man in things pertaining *to God. taken from among^ men. which." an altar and elsewhere.) A. that he may offer both gifts and sacinfices foi' sins . No for this would be nothing new prophet to offered to ihe fore-tell . 18. w^ho would evidently alludes dare to say that his imperfect prayer was a clean oblation to ? The prophet some extraordinary oblation to some new clean come. not already existing. Do you find that these doctrim^s of the Apostles. and to kill victims continually. to offer holocausts. even at the time made. in the previous verses. would be substituted demns. "Neither shall there be cut off from the priests and Levites a man before my face. v. for all the sacrifices of the old law. Paul? (Heb. 1.'' Q.

and the propitia- Q. To render God propitious. in the old laiv ? 11. For what was instituted ? the impetratory sacrifice A. cording to Scripture. and to expiate 11* . the impetratory. or priest. for the Protestant sacrifice. Q. the Eucharistu re- sacrifice ? To thank God for favors and graces ceived. Church has no all of which acin. Q.A DOCTRINAL CATECHISM. For what end was fice ? the propitiatory sacri- A. How many kinds of sacrifices . —the holocaust. of Why were victirns ofi^ered in holocaust ? To acknowledge the supreme dominior God over all creatures. wyi e t/ie? e A. are realized or verified in the Protestant Church c»r ? No . CHAPTER Q. the Eucharistic. the prophets. are clearly necessary the true Christian Church. Q. altar. A. 125 Church by A. To obtain from God important benefits or graces. For what purpose was A. There were four rory sacrifices.

' ' : Q. Arabic. the Church from the Apostles. who said Mass'. Ireneus ? (Lib. Has years earth. No . Yes it the last twelve . Has A. " The Apostles received this sacrifice from Christ. follows by St. iv. according to the and in every place a prophecy of Malachy " pure sacrifice shall he offered. What says 33. Q. Yes in every Christian country of the heen everywhere offered during Q. bishop. That the one sacrifice of the Mass was m 'f instituted to hold the place of all the sacrifices of the old law. Can any one point out the first priest. Q. Augustbie. or Pope. A. Greek. ids work on the City of God.) St. and she offers it everywhere. — — Latin. CATECHISM. &c. no man has ever beeix able to make such a discovery. written aho?d fourteen hundred years ago A..i2'6 A DO'JTIUNA]. or the time or country in which this first Mass ivas said? A. horn in 351. Q. the sacrifice of the Mass heen offer ed everywhere during the last two hundred A. hundred years all ? as the ancient liturgies attest. Au^ustine*s nile. yVliat follows from this ? It A. What says St. Q. 1 . ihn \ . chap.

that the pure Christian Church of the earliest ages admitted the Mass St. or Pope. as a true sacrifice 1 A. Mass a it ue. from the many Fathers who assure us. Is the sacrifice of the ifice ? HI.A DUCTRiXAL CATEC•In^JYl I'iT we have it received the Mass from Christ and his if it Anoslles. pro* viti^tory sar* . whatever universally beheved and practised in the Church. be himself the high priest of his Father. Give me another authority. its could be traced to is author ." CHAPTER Q. doing what he ordained. (Epist. that bread and wine. and cannot be traced any bishop. were the invention of man. and offers in the Church a new and him. or council. and cc>mplete sacrifice to God the Father. our Lord and God. Cyprian is. must have been taught and practised by the to Apostles. 78) says : " Jesus Christ offered the same sacrifice as did chizedeck. since. who does what Christ did. his Melown body and blood If Jesus Christ. and if he first offered himself as a sacrifice to commanded the same to be done in remembrance of him. then that priest truly stands in the place of Christ. Q. for says that Father. as its author.

A. 5 St. fo^' that he sins. that through they obtain the of compunction and grace to repent of their sins. Yes . in the tian is ? Chris- Church. xxvi : high priest. In spirit this. chap. which is shed for m^ay for the remission of sins f' and from " For every St.* which they may owe Q.129 A DUCTLIXAL CATECHJSM. From Matth. A. A. That as w^e certainly have. so his duty certainly sacrifice to offer sacrifices for sins. gifts is ordained to men in the things that appertain God. chap. to the Divine Justice. Q.efor the living ? a projnHato? y sacri^ it A. both for the hving and the dead. Paul to the Hebrews. taken from for among men. How It is it propitiatory for the dead? of the still contributes to the remission temporal punishment. is it Q. Q. that the How do you prove ? Mass : is truly a propitiatoi^y sacidfce This is my blood of the new^ testament. What do you conclude from these A. fice there then more than one ? propitiatory or expiatory — lias not the sacri* / of the cross alone expiated all sin ' See Trealise ou In^iir'cncet ." may offer up and sacrifices Q. In what sense fi<. a high Is priest.

Tertullian. merits and virtue of the sacrifice ol .SM. Why The then renew every day same sacrifice ? is not the sacrifice of the cross once offered sufficient ? A. We are to regard it as a means employ ea b ' the Almighty. 129 A." St . " lib. Q. 'What are these means hy which to the merits of the sacrifice of the cross are applied our souls A.A DOCTRIVAL CATECH. the sacrifice ol he Mass. They ? are the sacraments. and this can only be } done bv certain means.. : anniversary of his death. Q. prayer. Q. Yes as is evident from the testimony of the early Fathers and writers. the cross are infinite but that virtue and these merits must be apphed. de Monog. in what light are 3 to regard the sacrifice of the Mass ? A. The fiee sacrifice of the cross and the sacri the of the ahar. Has the sacrifice of the Mass leen offered for the dead since the earliest ages ? A. are one and the same. Q. says That a woman who would not have the holy sacrifice of the Mass celebrated every year for her husband on the . for applying the sacred merits ol the sacrifice of the cross to our souls. and good works. should be considered as one who had been divorced from him. Amongst these means. in a very particular manner.

" that one of his priests celebrated spirits. Dei. St. Epist. Augustine. or middle state between hell is a Pi i and heaven ? proved. 9. I. ^' d J. that no oblation should be made for him. 1st. In fine. from . 2dly. foi J . How It is do you irrove that there gatory. prayxxii. A. In 2d Machab." 1 ON PURGATORY CHAPTER Q. Q. tells us. nor sacrifice offered this Hfe should nominate for his repose/' The Council all of Chalons (anno 579) decrees. the valiant commander. 130 A DOCTRINAL CATEC^IUSM.. tradition. should he do it. What is your prooffrom the Old Testament ? A. de Ciyit. that no brother departing any churchman his executor. Mass in a house infested by evil and that by this their banishment was effected. lib. Cyprian. says : " Our predecessors prudently advised. chap. 3uiy.housand drachmas of silver. 12. that in ers be offered solemn Masses. where Judas. collects and sends to Jerusalem twelve . up for the souls of the departed. and. from the New from the Old Testament Testament and.

What do you conclude from this pas sa^e ? A. to a holy and wholesome thought pray for the dead. many other books of Scripture. hell there is a because. Augustine (Civit. It has been recognised as such from the St." l'':3 it the Machabees as a canonical Protestants have rejected this book. and they have that authority for this book as well as for the rest. there must be some tliird state of souls. Dei. Q. but not for er- . " The Church of God has always '6) says .»ok. : oknowledged l. containing God's word ? A. that it on the authority of the Catholic Church they know the Scriptures which they admit to be God's word. That besides heaven and middle state .A DOCTRINAL CATECHISM. •arliest ages. in which prayer is beneficial to them. because contains doctrines opposed to their novel in- ventions. for errors oi style. Does not the author of Machahees make 'in apology for the errors it contains ? A. Q. '' It is therefore." says this passage. as the souls in heaven require net the aid of prayer. Yes.. 13J sacrific ** -^ to be offered for the sins of the dead. Bitt is this book of Machahees a canonical book. so the souls in hell can receive no benefit from it hence. chap. is They do not seem to reflect." Q. that they may be loosed from their sins.

this subject of Purgatory. . 21.i receive a reward. he sha.) every man's If any man's work v/ork. Q. Q. of what sort it is. heaven. otherwise this passage of Scripture would be nonsense." Q. 12: "Whosoever speaketh a Avord against the Son of man. What inference does St. man's work shal. From Matthew.. See. iii. That some sins are forgiven in the next world. abide. for no sin can enter there for nor in hell. he shall sulTeH A. it shall be forgiven him but whosoever speaketh against the Holy Ghost. where some sins are forgiven. iib. Augustine draw from this passage ? (Civit. ... Paul? (1 Cor. for anoth. Cite the words of St. if any. 33. neither in the world to come. be burned. How do you prove from the New Testament that there is a Purgatory ? A. it shall not be forgiven him neither in this world. chap.ei argument on 3ixxvii. chap. " And the fire shall try . no redemption from that awful therefore there must be some third abode place. there : is • chap. xiv.) ^1. Gen CHAPTER II.132 rors in A DOCTRINAL CATECHISM fact or doctriiTe. Naw sins are not remitted in . Dei.

and it damned . yet so as bj fire." Q. some other which is not hea*ven. " That. which tion. of those that are in heaven. or suffering. but damnation worketh unto salvation. earth. How do you reason on this ? A. or the hell of the therefore that place exists. are evidently meant.l Purgatory. ii. every knee should bow. or in both. chap. on and under the earth. . or nor is the fire of hell for salva(ire in heaven therefore this. not the dead bodies. is that which Catholics ca. at the name of Jesus. Now these souls are certainly either in hell or in Purgatory. or earth. must be in Purgatory. What on this do you remark ? A. hell. What says the same Apostle ? (Philip.) A." Q. but the souls of the dead not yet in heaven. There can be no pain. Wliat do you conclude fj^om 12 . ? John say (Apoc. souls — therefore he must place. fire. What does xxi. And there shall not enter mto this ? it anj thing defiled. Paul cannot allude to those w^ell in he knew in that they would not bow allude the to knee to Jesus." Q. 10. but he himself shall be saved. Q. By those under the earth. But for St. : chap.A DOCTRINAL CATECHISM. St. 27) of " Heaven A. Q. ] 33 loss.

Q. 2 Tim. A. Did any one ascend Saviour ? heaven hefoi^e our No — No says A. but that came down from heaven. — . 18. according to Scripture. is the meaning of thac passage in Peter. Paul prays for Onesiphorus after he was to dead. therefore they were in some middle place or state. 29. where . for there the^ .^4 A DOCTRINAL CATECHISM. They were not in heaven. John. Q. chap. Chrisi " man hath ascended up to heaven. He Old Testament until Christ's ascension ? A. i. and can any one in his senses suppose that many will not die without expiating these faults ? With these they cann:)t enter heaven." Where then were all the just souls of the Q. . That there must be some place for the pmification of souls after death because the Scripture assures us. which rec-eiveth nothing defiled they cannot be sent to hell. xv. just. that even the just man falls seven times. 1 What iii. they were not in hell. iii. 18.i. 13. — St. which says. See also 1 Corinth. for they are. Therefore there place. where these failings of must be a third even the just man will be expiated. that Christ weni and preached unto the sp'rits in prison ? Where u 're these spirits ? A They were not in heaven. chap. for in St.

wrought in favor of a penitent on the very day the tvorld was redeemed. by whom the gates of heaven were tc therefore they were in souls of the just be re. Q. .— A DOCTRINAL CATECHlSiM.) in the — " Blessed are the say . is either and his it may also refer to the state of the soul after the last ultimate The moment man hell. Does not the Scripture falls so it shall lie ? scnjy that as the tree A. is not to bo considered as God's general rule with regiird . they were not preaching could be of no use to them some middle state where the were awaiting the comhig of the Redeemer. that by paradise. xiv. . Is not said. *'Thi9 day thou shalt be with me in i^aradise A. Yes but it is not clear. a miracle of God's grace. simply. dead who die Lord. . either for the south or the north. (¥ould require for there no preaching . . Q. 135 in hell. man who judgment. Yes . fate for is dies. the Lerd. and such. Yes . for they shall rest from their labors ?" A . in They really die. (Apoc. thrice blessed we but this text only alludes to martyrs. Does not Christ say to the good ?^^ thief. heaven or it Q. is here meant heaven and not Purgatory and even if tliis were clear. decided.opened. that every saved or lost . require not purification. and they admitted into the presence of God. dies. and such as die free from all sin and debt of temporal punishment. but this means. of course.

anno 253. the good thief sufferer to In fine. is Q. and Kirk's Faith of that they are most unanimous. that the faithful might remember him Chrysostom. What is your third mode of proving thai there is a Purgatory ? A. The Council of Chalons in 579. A DOCTRlxNAL CATECHISM. decision. Q. The Emperor Constantine wished in their prayers to his 1 to be buried in a church. A?'e the Ancient Fathers unanimous on this question ? A. Was all antiquity of the a Purgatory ? belief that there A. decreed prayers for the dead. Epist. St. to be satisfied St. the Council of Worms in 829. CHAPTER III. says : God. all came to the same Q. You have only to consult Berrington' Catholics. on 1 " The tears of the living are .s 136 sinners. much on the cross. The third Council of Carthage. tc no'- Horn. and the Council of Trent. and Christ might have re- ceived his patient sufferino^s there as his purgatorial expiation. or the unanimous testimony of the Fathers. in Corinth. Ephrem orders prayers for the repose of his soul after liis death. By tradition.

and this doctrine of Aerius is the fifty-third application of that next and." : On the 37th Psalm. useless to the dead. lieve i i3 —that prayers and alms in his Epistle to " It is re- them. Certainly if the Church always prayed tor the dead. he prays thus Lord. from the circumstance Church prayed for the dead that there is a Purgatory ? A. Augustine. I may not require the by which souk are tried. in this in the life. f (Heresy 53. but j^ou have followed a better usage in strewing the grave of your wife with alms for the solace al Her soul/' St. Jerom. that it was of no use to offer up prayers and sacrifices for the dead. " Purify me." St. nor could it be ne\\ therefore it was Purgaior}'. that fire. in 13th chap. remarks customary to strew with flowers the graves of the female dead. : Pam- machius. Does it follow." Q. Work on the Heresies.) he says " Aerius was the first who dared to te-ach. says : " I shed not a tear. that the ancient . A DOCTRINAL CATECHrSM.. in his : heresv. of his 9'th Book of Confession. she believed the dead were in a place wliere prayer could be beneficial to them this place was not heaven. whilst they offered the holy sacrifice for the peace of my dear mother's soul. 12* .

it is decreed in the seventh chap of the sixth sess. How He is sinner justified 1 justified gratuitously by the pure mercy of God. What A. who alone.n do Protestants charge us with . ON JUSTIFICATION CHAPTER Q. preceding justification. . IS justification ? a grace which makes us friends o\ God. for Jesus Christ is our only his pas- mediator of redemption. that the sinner. Can a grace ? sinner merit this justifying A. No. then is the Q. Q. It is I. can merit the grace of justification. A. Is it an article of the Catholic faith. not on account of his own or any human merit. nor good works. Yes. but purely through the merits of Jesus Christ. that neither faith. IT//?/ th-'. of the Council of Trent. he cannot because all the good works which the sinner performs whilst he is hi a state of mortal sin. which have no merit sufficient to justify. has reconciled us to his Father. Q. are dead works. by sion and death. cannot merit the grace of justification ? A.138 A DOCTRJXAL CATECHISM. in mortal sin. Q.

to its ? root or foundation. the step attainment. Their ignorance of the Cathohc doctrine /s th^ cause of this. that the sinner cannot. He reauires the sinner to fear God. What part sinner It is its has faith in the justification first f the A. Must we then conclude. God requires other dispositions in order to the reception of justiiying grace. A DOCTRINAL CATECHISM.. but no works of his own can ever merit the grace of justific^ation. CHAPTER Q. that tne sinner can vieint the remission of his sins ? A. without which no man can : ever be justified /lecause the Apostle nays " Without faith. Q. as well as many other false charges. because these are necessary predispositions and conditions. obtain the grace of justification ? A." Q. The sinner tification may obtain the grace of jusa by good works pi'oceeding from broken and penitent heart. to love God.^ II. is faith alone sufficient justify the No . But nnner 1 A. 139 b<fhtmng. to . by good works. an all-necessary condition. to it is impossible to please God.

if thou seek him with all thy heart and all the affliction of thy soul. without which he will not receive the sinner in grace. "/f you keep my command. 21. iii. thou shalt find him yet so. to be sorry for past sin."' mand a ages — John. that faith not sufficient to justify him. Q. In the first place. and tc have a well-grounded purpose not to sin again. living. John. you are com- my friends. . — — I ment. these pas- Q. . iv. Q. or as these as necessary con? meritoHous works A A. secondly. and shall not die.'' chap. the Baptist say. Does not 36: that believeth in the everlasting ?" "He Son hath lifo . chap. . that the sinner can never be justified. and keep all my commandments and &o judgment and justice. you shall abide in my love .S necessary conditions. if you. unless he comply wUh these necessary conditions alone is . you do the things that xv. Does God require ditions. he shall live. What do you conclude from ? A. chap.'' Deut. . Q. What do the Scriptures say on this subject ? A. hope in God. "And when thou shalt seek there the Lord thy God. 10. 29. " But if the wicked man do penance for all his sins which he hath committed.(40 A DUCTRIxVAL CATECHISM. and. 14. chap. xviii. Ezek.

but St. Does not St. chap. xiii. and have not charity. so also faith without works is dead. Paul the Jewish. but St. 1.'' " For even as the body and. Yes cious . 22. so as to believe tise all all that he teaches and pracshall that he commands. Rom. let us aave peace with God through our Lord Jesus Christ r St.. . Paul.: A DOCTRINAL CATECtilSM i'ij A. so that I could I remove mountains. True. but the same chap. 2. 1. that by works a man is justified. James. * and if 1 should have faith. not the Christian law cannot contradict St. John speaks here of is. Does not St. St. : : : without the spirit is dead. chap. etfica- faith..'' Q. Yes. " We account a man to be justified by faith. Paul. chap. ver. v. Q. Paul. 26. iii.. . says : " Tf I speak with the tongues of charity. 1 A. and have nol as a sounding brass all . a*nd not by faith only . faith was made perfect . Paul is speaking here of for St. in words about which there can be no " Seest thou that faith dispute. 28. 24 did co-operate with his works. .do you see. Now. Corinth. without the works of the law ?" ^i. I men and am becoTne of angels. saij " Being justified therefore by faith. he adds . and by works. Rom. that he who beiieveth in the Son. atr . James says. ii. ?az/ . have everlast- mg life.

A. by good works. Hiat good works are the necessary effect of faith. may. Can one who is in a state of grace mejnt heaven A..? 142 notning. who is in a state of inortal merit heaven by any good work or works ? one. Q. sin. 42. A DOCTRINAL CATECHISM. Protestants suppose. So that it is quite clear the A[X3stle in the passage quoted. No. merit an increase of glory but even they can never. Many men . by any or every gooa work. . '•' No . chap. Uan any A. says believed in him but because of the Pharisees. The just. Q. .'' . of that lively animated by charity. III. . he can neither merit justification. and of course have no merit. is. which is ever producing good w Drks." si>eaks. John. they did not conof the chief also . faith. fess him . ^ : or light of the sun : is this supposition correct xii. all the works he performs v/hile in a state of mortal sin are dead works. for St. nor heaven because.for they loved the glory of men more than the glory of God. 6 J . as heat is of fire. who are in a state of grace. CHAPTER Q. merit the first degree of glorv that right to heaven.


A

DOCTRINAL CATECHISM.

143
to

Q. To

ivho?n do
?

ue owe our permission

enter heaven

A. Solely to the mercy of
:

God and
by the

the

merits of Jesus Christ
ings

for

it

is

suffer-

and death of Jesus that we acquired heaven and it is God's mercy alone, as our inheritance which gave us such a Mediator and Redeemer. Q. Why have you said that the just may, by good works, mernt an increase of glory in
;

heaven

?

A. Because, in Scripture, heaven is proposed to us as a recompense, and a recompense or reward is due only to merit. Q. What does St. Matthew say on this matter ?

(Chap. V, 12.)
"

A.

Be
to

glad and rejoice, for your reward

is


"

very great in heaven."
"

In Prov. chap,

xi,

18
is

But

him
the

that soweth in justice, there
St.

a faithful reward."

James, chap,

i,

12

Blessed

is

man

that

endureth temptaproved, he shall

tion, for

when he hath been
the

crown of life, which God hath promised to them that love him." St. Paul, " I have fought a 2 Tim. chap, iv, 7, adds
receive
:

good

fight, I

have finished
;

my
rest,

course,
there

I
is

have
laid

kept the faith

as

to

tlie

up
the

for

me

a

crown of
will

justice,

which the Lord,

just

judge,

render to

me

in

tha^

day."

144

A DOCTRINAL CATECHISM.

Q.

What

have Protestants

to object ag^iinsi

this Scripfur^J doctrine ?

A. Nothing that
tural
:

is

either rational or Scrip^

for the leirned arnons; themselves

have
the

taught the very same.

The Apology for
of Augsburg,
p.

Protestant
isays
:

Confession
teach, that
spiritual

96.
a as

"

We

temporal and

good works merit reward in this world,

well as in the next."

Q. What then have Protestants to say to Catholics on the subject of merit and good works ? A. All they have to say arises from their
ienorance of the Catholic doctrine.

CHAPTER

lY.

Q. What is that which gives tneir value ic good works ? A. Sanctifying grace, w^hich is within us. Q. Is this sanctifying grace oui own, 07 u
it

from God?
A.
It is

the pure gift of God's liberality to us.

Q.

How
The

does St.

Paul express himself
v, 3.)
*'

otx

this subject ?

(Rom., chap,

A. "
forth in

charity of God," he says,

is

poured

our hearts by the Holy Ghost,

who

is

given to us."

Q.

l\

hat are the effects of sanctifying gracf

[

^

DOCTRINAL CATECHISM.

145

A.

It

makes us the

friends and children o/

God.

Q. To whom do we owe
grace
7

this

inestimabU

A,
alone.

To the

merits of

J

esus Christ, and to these

Q. Have you any thing
efficacy
;

to

remark on

the

of the merits of Christ ? A, Yes he was not satisfied with meriting heaven for us he also, by his grace, put us in
;

a condition to merit greater degrees of glory

in

heaven.
xvii,

Q. Does not our Saviour say, Luke, chap, 10 " So you also, when you shall have done all those things that are commanded you.

say,

we

are unprofitable servants
is

?''

A, This
doctrine
to
;

quite

in

accordance with oui

we

are certainly unprofitable servants
;

God, whatever good we do for nothing which we can do, either adds to, or takes from, his essential glory. are not, however, un

We

profitable

servants

to

ourselves,

since

these

good works secure /or us the rewards God has been pleased to promise. Q. Could God order us to perform good r:orks without promising us any recompense ? A. Certainly because we are his creatures, aP'^ the grace which enables us is his. The
;

Council of Trent, Sess. xvi, chap.
13

16,

s^vs

146
**

A DOCTRINAL CATECHISM.

God's goodness to
his

man

is

so great, that he

even desires our merit."

own

gifts to

be converted into

Q. Have we reason good works ?
A.

to

trust

much

in ou

says the same Council, any Christian should glory, or confide in himself, and not in the Lord." Q. How is it, then, that Protestants reproach Catholics with placing too much conjL dence in their good works ? A. They reproach us, because they do not know us and the onlv return we should make
forbid/'

"God

" that

:

for their ill-treatment of us,

is

to pray, as Christ

did for

death

:

the ignorant Jews, who put him to " Father, forgive them, for they know

not what thev do."

CHAPTEK
Q. Can a man
A.
sin.

V.

satisfy for his

own

sins

?

No

;

neither

man

nor angel, nor both
satisfy for

men and
for

angels,

can ever

one mortal
satisfied

Jesus Christ alone could and has

our

sins.
to

Q. Can we apply
tion of Jesus ?

ourselves /\e satisfac-

A,
grace.

We

can, certainly, with the help of Ged'?

i

A DOCTRINAL CATECHISM.

147

Q.

How

is

the satisfaction

of Christ apleceive a
remitted

plied to us ?

A
full

In two ways, either

when we
is

remission of temporal as well as eternal

punishment, or
us to endure.

when

the eternal
is

and some temporal punishment

reserved for

Q. In what case are both the eternal and ^.eviporal punishment remitted hy the application

of the satisfaction of Christ to our souls ? A. In baptism, by which all sin, and all punsin, is

ishment due to

remitted.

Q. When are

the satisfactions of Jesus so

applied to our souls, that, though the eternal punishment he i^emitted, we may have some temporal punishment to endure? A, Commonly in the sacrament of penance. Q. Are not the guilt and the punishmeni
remitted together
?

A,

No

;

for

it

often happens that God, in

forgiving the sinner, changes the eternal punish-

ment which he has deserved by

his

si-ns,

into a

temporal or temporary punishment.

Q. Make
2 Kings,
xii

this

clear hy

an example from

chap.

A, David is guilty of murder, which deserves the eternal punishment of hell. Nathan warns

him of

his danger.
**

David repents

*

I

have/'

says he,

sinned against the Lord."

Natiian


148
replies
;

;

A DOCTRINAL CATECHISM

The Lord also hath taken away thy SIN THovj SHALT NOT DIE." Bchold the eternal punishment taken away but what is substituted in its place ? Mark what follows, a temporal punishment is substituted in its place
'

;

" Nevertheless,

because thou hast given oc-

casion to the enemies of the Lord to blaspheme

for this thing, the child that is born to thee SHALL SURELY DIE." (Prot. Vcrs., 2 Sam. xii.) Q. Give another Scriptural example that all
doubt

may

he removed.

A. In the xxiv chap, of same Book, (Protest. Vers., 2 Sam. xxiv chap.,) David repents of his sinful pride in numbering the people God forgives him, but on condition, that he should suffer, as a temporal punishment, either seven years of famine, or th^ee months of flight before his enemies, or thi^ee days of pestilence ;
:

and, in addition, the prophet

Gad

orders

him

to

erect an altar and offer sacrifice to the Lord.

Q. Can

the penitent

sinner pay,

in

any

manner, the debt of temporal punishme?it which is due to the justice of God ? A. Yes as is quite evident from the above
;

two passages.
it

Indeed, the Scripture counsels
terms.

in express

Daniel, chap,

iv,

24

^

Wherefore,
;

O

king, let

my

counsel be accepl-

nble to thee

^d

redeem thou thy sins with alms thy iniquities with works of mercy

j

A DOCTRINAL CATECH
the pojr."

'SM.

149

Protestant

The same may be drawn from Vers., chap, iv, 27, though much
:

Our corrupted to suit a Protestant purpose. " Give Saviour himself, Luke, chap, xi, 4, says
ALMS, and BEHOLD ALL THINGS ARE CLEAN UNTG

VOU."

ON INDULGENCES
CHAPTER
(4.
I.

What
It is

is

an Indulgence

?

A.

a remission of the temporal punish
to venial sin,

ment due

and also to mortal sin, after the eternal punishment has been remitted, as mentioned above in the case of David.

Q. Are sins remitted by Indulgences ? A, No sins are remitted by the sacraments of baptism and penance. Q. Has the Church the power to remit temporal punishments ? A, When the applicant or sinner is properly disposed, the Church has power to remove every obstacle to his admission into heaven
: :

but a debt of temporal punishment, due to God's
justice, is a

temporary obstacle
to

;

therefore the

Church has power
proposition
is

remove
18
:

it.

That

this

most certainly
xviii,

true, is evident
''

from Matth., chap,

Whatsoevei

13*

150

A DOJIRINAL CATECHISM
shall

you
upon

bind upon earth,

shall

be

boun(1

also in heaven,

and whatsoever you

shall loose

be loosed also in heaven/' From which it is more than evident, thai the powers of the Church, over sin and its punishearth, shall

ment, are not in any
dispositions

way
the

confined or restrained,

provided always, that the sinner have the proper

Church has power to remit the sin itself, (as beyond all doubt she has,) she has surely power to remit the temporal
;

and

if

punishment due

to sin.

Q. Are Indulgences of very ancient date the Church ? A, Yes since the very commencement
;

in

of

Christianity.

Q. Give us a clear instance of
use.

their early

A,

St.

Paul granted an Indulgence to the

incestuous Corinthian,
that public sinner

by the remission of

the

temporal punishment to which he had subjected

and the Apostle declares, that it is by the powder of Christ, and in Christ's 2 Cor. chap, ii, person, he acts in this matter have what pardoned, if I have " For I 1 pardoned any thing, for your sakes have I done it in the person of Christ.'' Q. Is this temporal punishment always in;
:

jlicted in this life ?

A.

It

may

be inflicted here, or in Purgatory

Fathers of the early Church speak of Indulgences or the remission of temporal Q. Paul now rejoice in suffering for you!' Col. Why ? what connection is there between the one and the other? A. 1 St." according to that of St. What inference do you draw from this practice of the Church in ancient times ? A. Epist.A DOCTRINAL CATECHISM. Q. Have any Councils spoken on ject ? this sub- A. " having considered the conduct of the penitents. Yes . merits : — i. it must be discharged hereafter. Paul) a remission of the canonical penances and penitential works. That. if 151 liereafter . The Council of Ancyra (anno 314) orders the bishops. in the remission of the canonical penances. The canonical penances were inflicted by God's Church as a temporal punishmeat . abundance of whose might supply for the want of their " I brethren. chap. by the mediation of holy con" the fessors or martyrs. she also remitted so much of the temporal punishment before God. that the bishops of the Church granted (hke St. and the not discharged here. to show them mercy. 18th. Q. 24. Do punishment A. or to lengthen the time of their penance!' Q. Cyprian. says.

is . all Protestant calum- nies. is done by himself " As my Father sent me. — '' &c. . No they would only add sacrilege to blasphemy. shall be loosed also in heaven He that heareth you. _^ — - —-^ This as inflicted by his ChurcK accepted by God. heareth me . and by necessary consequence from other doctrines. . even so 1 send you . ichen these appear to him to promote the . Q.'" in earth. and commit perjury. No these are . either as the whole or a part of what his justice demands for whatever his true Church does." &c due to sm. It is not so defined in express terms but by what is defined on the subject. it is and always has been held by Catholics as substantially o/ faith. and persecute Protestants. No nor can God him&elf give leave to commit what is of its own nature sinful." " Whatsoever you shall loose .— ^— — 152 A DOCTRINAL CATECHISM. bearing on this. Q. . that temporal punishment is remitted befoix God hy an Indulgence ? A. Catholic cause ? A. and make mental reservations. Is it an article of the Catholic faith. Q. Does not the Pope give leave to tell lies. and he disloyal. Can any Indulgence or leave he granted by any power on earth to commit sin ? A. Would dispensations or pardons granted for any such ends have any validity ? A. although not formally so defined. Q.

Who Church? is I. (anno 325. . T. as is evident from the history of the cutty stool.. was not tised ? if the latter. For particular sins. was of use to the sinner or it it was an Indulgence then for what pui'pose was it practhe former. Is there any thing in de Indul. those who were rich were mulcted in a pecuniary fine.) Can. Now. No for they themselves grant Indulgences of their own. 153 this What has ? the Church decided on left mhject A. CHAPTER Q. 2 ON THE HEAD OF THE CHURCH. 1. of Nice. see Coun. and those who were poor were obliged to give satisfaction before the whole congregation. that In- dulgences are extremely advantageous to the Decret. Q. this decree with which Protestants can reasonably he offended? A. Q. and Christian people. the true and chief head of the . xii. 25. That God has in his Church the power of granting Indulgences. Cone. Sess. Gen. if either this . • For further proof of the practice of the ancient and puie Church.A DOCTRINAL CATECHISM.

Q. and upon this rock 1 A. is meant here by the word " rock ?'' A. 42. Did Jesus Christ appoint any vicar on earth to govern his Church in quality of visihle chief or head ? A. " Thou art Simon the son of Jona. chap. which signifies a rock. Peter and his successors." Q. St. Christ. will build my Church. .154 A DOCTRINAL CATE(!HISM. the words of Christ. which is interpreted Peter. Yes . Thou art Peter. Matthew. both meaning a rock indeed. A. xvi. i. A. literally ingives . Quote " St. governs his Church from Leaven in an invisible manner. thou shalt be called Cephas. in him a new name. and the gates of hell shall Q. Why? in John. being himself invisible. not prevail against it. the other Apostles from Peter receive more power than Christ? is as evident from many passages of Scripture. Peter himself. What Q. Jesus Christ is the true head of the Churcf\ who. and which explains clearly the meaning of the word " rock" in the above text. Because calling Peter. Our Saviour spoke in the Syriac or a rock." language. chap. Did A.. Cephas is the same as Petros in the Greek. and in that language. he appointed for that purpose St. Yes . Q.

155 have this meaning: ''Thou art (k rock. 15. And I will give to thee (Peter) the keys of the kingdom of heaven. 17? A. Q. 19. Q. the pastors of the people . their flocks. when he addressed the other Apostles in these words. which makes quite evident that he intended to confer on Peter a peculiar all power in . for as the tlie sheep nourish the lambs. it shall be bound also in heaven and whatsoever thou shall loose on earth. it shall be loosed also in heaven. he did so generally and to common. . What are the words of the text immediately following ? Matth. to On this occasion. " Feed my lambs. and whatsoever thou shalt bind upon earth. so do the pastors of Church tend. he addressed these words it Peter alone. and upon this rock I will build my ChurchJ' Such words were not addressed to any other Apostle. and spiritually feed. the lay faithful people . 16. " A. to all the Apostles ? A." And the Fathers of the Church have understood by and by the the lambs." Q. xvi. Q. Did not Christ address the same words terpreted.A DOCTRINAL CATHCHISM. What does Christ say to Peter John xxi. chap. — sheep. feed my sheep. What do you conclude from the ahcn^ ?cmmission given only to Peter ? .

chap. Yes Luke xxii. A. other proofs of St. " 26. otherwise . or leader. and thou. as he that serveti». in this prayer. and no other. ? Why does Christ —John. that Peter had a superiority brethren given him by Christ. Q. CHAPTER Q. Have you any . Christ He that greater . that let him become as the younger is the" leader.. was that man. Peter. II. is s Primacy or supremacy 1 A. amongs Christ's the Apostles. That Christ gave the charge of the whole Church. says to his Apostles. chap. : ter these w^ords — — " But ivwdt I . Christ says to Pe." fore there was a greater. v. Yes in Luke. icithout including.156 A DOCTRINAL. among and he There- you. how could he confijvn them Q. for if he was only their equal. the rest of the Apostles ? A. xxi. sheep and lambs. Does Christ anywhere offer iip a special prayer for Peter s faith. CATECHISM. that thy faith fail have prayed for thee. Peter xxii. being once converted. which it over his confirm thy brethren. pastors and people.'' From is clear. words could have no meaning but if there was a leader. 32. to Peter alone. 15 before giving Peter the special charge of all .

. Angus. Did Peter He assembled the Apostles re- he presided at the election of an Apostle to j>lac-e Judas. chap.. 157 Chris fs lambs and sheep. the Scripture gives the names ol the Apostles in order. A DOCTRINAL GATEC.SM.. Q." St. who held the pre-eminence with such lustre. to the served in end that unity might be prethe Church. Ambrose. •' Behold Peter..) Peter was the 14 . Optat. lib. cap. (Acts.) name is always Nor can it be alleged that this was the oldest. but Peter was chief amongst the Apostles. Have you any other Scriptural proof of Peter s superiority ? A. Peter's placed (Matth. When first. says. Q. for and was even the first to follow Christ. committing to his care the whole Christian community. Not Andrew. de Baptis. ad Cor. i. ii. Christ evidently requires greater from Peter. chap..nen. xii. lib. St.. because he is to confer a greater dignity upon him. He did so immediately after the Ascen sion of our Lord." act at any time as chief functionary of the Church ? A. in Epist. says '' : was done because Peter Andrew was Peter's elder. pastors and people. contra Paradds : . x. " Peter was appointed chief of the Apostles." St. ask that Apostle whether he loves him (Christ) more than the other Apostles love him? love A.

t^- though an Apostle. (Acts.) He works the first miracles.) Q.cts.) and as a punishment on Ananias and Sapto baptism. Yes he decided. chap. on the lame man. from any other circiLrri' stances. gave form to the Christian Church. phira. chap.) He is first to teach the admission of the Pagans or heathens which matter he alone was taught by a revelation from heaven. to him alone did heaven vouchsafe an angel as a deliverer from his prison. ii. done for any of the other Apostles . by first the conversion of three thousand at his sermon. Does ties ? it appear. Paul. verifying the words of Christ. nor was this . (Acts. xii.jl58 a doctrinal catechism to first preach Jesus Christ crucified. chap. (Acts. the Apes A. (A. chap.) on iEneas and Tabitha. iii. chap. Did Peter act as presiding teacher amongst the Apostles ? A. Yes for when he was cast into prison the whole Church prayed for him.) Q. x. (Acts. chap. (Acts. in the first Council held at Jerusalem by the Apostles. St. v. that the Christians should not be subjected to the Jewish rite . not venture decide upon it. of circumcision d'd . that Peter was chief amongst . that he should le the rock or foundation from which the Church first should rise. "Men I . and. at the Beautiful gate of the Temple. ix.

who was bishop of Jerusalem. in order to prop up the tottering fabrics of contradictory and contrary schisms. was not to last merely duriiig one or lished.. Peter's decision. than the superiority or supremacy of Peter. because the form of government. " all the multitude held their peac. III. brethren. seeming to bear two meanings.^M. The supremacy of St.A DOCTRINAL CATZClll. and even James himself. established by Christ in his Church. .) Q.he same rank and power . where the Apostles were assembled^ rose only to repeat St." said Peter." and. and that the acrimonious attacks of Protestants on this article of the Christian faith. That there is not one truth more clearly established in Scripture. xv. and to acquiesce in it. CHAPTER Q. which they pervert. Peter hold f. that by my mouth the Gentiles should hear the word of the Gospel .'' speaking. " 159 you know that in former davs God made choice among us. only prove that they sport make a it of the Scripture. Peter once estabwhat necessarily follows ? A. (Acts. when Peter had made an end of . except in as far as supplies them with some passages. What dq you conclude from all this ? A. That all the successors of St.

in which capital of the world. but always. ad Gener. Peter never was at Rome A.160 A DOCTRINAL CATECHISM. Ep. know better than Protestants. who made their first appearance only three the first hundred years ago. did not the Fathers of the early and pure Church. if St. who lived near to the time of St. Rome. and to Linus. for there they are beyond doubt ? Thirdly.. who was bishop of Rome 'tias ? Q. if St. like two the Churchy until the consummation of the world. Peter A. What reply do you make to those who pretend to hold that St. ? We put the following rath^' troublesome In the first questions to them. St. Peter. begins thus first. —Peter the was the to Peter succeeded Linus. an<:^ relics or remains transported thither. <' are the successors of St. centuries. from what country. enu- merating the bishops who had governed Church of Rome. Peter Q. these Fathers say St. •A. Peter did not suffer martyrdom at Rome under the Emperor Nero. Augustine. place. Yes St. The bishops of Rome. Wh^ Q. Do any of the first ? . . tell us. in what part of the world. were his Peter did not die at all at what time. Peter established his See and andea his life. and when did he die ? Secondly.

the chief b/shop of the whole Christian Church. " which the Great Apostles fully impregnated with all their doctrine and all their hloodr CHAPTER Q. that " Peter Hves. addressing the Church of Rome." world. 27 Heres. 3 . St. A. and after Linus. Yes all are bound obey him as the vicar of Jesus Christ." says Tertullian. a catalogue St. lib. it is said. " occupation of that See to Pethe capital of the Christian Leo. St. Paul. Ephes. Concil. de the other Fathers who havo cap. Clement. in Ser. and defines." says St. de Petro et Paulo. to him Linus sucnceeded. Ootatus.iven . Ireneus. and first all Epiphanius. oppose the or^^r of the Al 14* .. judges. in his successors'' " Happy Church. Peter first occupied the See of Rome. iii." St. Q Is it a grievous sin to the to refuse submission sovereign Pontiff? " A. >j. — **' St. says Rome became Rome.: A DOCTRINAL CATECHISM. and also Coun. 16] Clement. Do all the faithful owe obedience to to the bishop of Rome 1 . contra Parmen. assign the ter. " the lawful authorities. Chalc. IV. Whoever oppose. Peter established his See in in In Pream. of the bishops of Rome. because St.

I krK)w that the Church is built upon that rock . Why the Catholic Church called alsc Roman ? A. and." St. : St. " Whoever profane .. iii. all the Fathers teach.'" ana — — '• — again. 162 A UUC'i i?:N AL CATECHISM. lib." St. resist mighty. Jerom." Q." Q. Because the Catholic Churches of all nations and ages have honored the See of Rome. of the deluge whoever Chinst . is w^hoever takes not refuge in against that ark. which is that of St. is tereth abroad. Peter. shall perish in the waters. and hence other Churches must be united to her. i. says " The Roman Church all the principal. one chair of Peter.'' have aiways gloried in tb. is A So lib. is Jesus scat- whoever gathereth not with you. I am attached to Epist. eats not the Lamb in that house. . 8 " There is only one God. one Church.e profession of the r at :achment to it. established by the Word of Christ himself. to Pope Damasus your chair. Is it necessary that all Christian Churcaes be in strict comrr. Epist.union with the See of Rome ? Ireneus. and those who such authorities^ bring condemnation on themselves. on account of its " superior headship. cap. one Christ. is not with you. Cyprian. 3.

is not only unscriptural. false earthquakes. be seen their ^landing in the holy place therefore.A DOCTRINAU 1 V TECHISM 163 ON THE INJURIOUS ASSERTION OF PROTEST. but that the Pope is that Antichrist. it is said. Antichrist has not yet come. and all this before the abomination shall of desolation (the Antichrist) . But the Gospel has not yet been preached in the whole world therefore. this assertion any foundation in A. THAT THE POPE IS ANTICHRIST. A«TS. xxiv. tribulation. famines. Q. wars. In same place. pestilence. Has Scripture ? I. That the Antichrist will come before the end of the world. such as hath never been. Aatichrist. pjophets. as these extraordinary scourges have not yet the made appearance. In very many places. the Antichrist has not yet come therefore the Popes. Where in Scripture do you find solent assertion refuted? the in- A. cannot be the . who have existed even since the time of Christ. the Gospel shall he preached in the whole world. nir shall he. . In Matth. . before the Antichrist and the consummation come. but antiscriptural. the Scripture abundantly proves . CHAPTER Q.

. connects the ahomination of desolation. no man is to be allowed to buy or sell. xi ? . Have you any other texts A. but he that hath the character. neither has Antichrist. ? Daniel. christ.Er>4 A L>UCTRl?w\L CATECHISM. and half a time. half. chap. or three years and a which exactly agrees with the period of xi. That. of same Book? A. or the name of the beast. Therefore. . is to be only three and a half years. times. But Henoch and Elias have not yet come. But Catholics have neither h's charac. Q. and these immediately before the last judgment. during the above reign of Antiduring twelve hundred and sixty days.) his career fixed in the Apocalypse. . oi the Antichrist. He gives power to the beast for a time. (chap. That Antichrist wdll mark on the 7nght hand or forehead all his followers but the therefore he is not Pope has not done so Antichrist. What says ISth chap. vii. Q. What does the Apocalypse say. Henoch and Elias will preach against him. cnap. or the i umber oi' his name. therefore. Antichrist's reign forty-two months or twelve hundred and sixty days. Again. But the Popes have reigned since the time of Christ therefore the Popes cannot be Antichrist. Yes te:S:ts in abundance. with the placing of thrones and the sitting in judgment of the Ancient of days. vr). A.

the Pope is not Antichrist. A. in heaven . a Protestant. p*evented ihem from buying or selling fore. That Antichrist is to open his mouth into blasphemies against God. Antichrist. therefore the Pope. Q. dishonor and them that dwell at least. Is it clear from Scripture that Rome will he the seat of Antichrist it is ? No . evident that Jeru- salem will he his seaf In the Gospel of St . xiii chap. much more . 165 fe®^j nor riaine. What remark do you make on Apocal. that Antichrist or will be. was and is not. to blaspheme his name and his tabernacle and them that dwell in But the Pope has made God's holy name honored and adored in every clime and through him w^as the world conat all times Christ it was he who converted all verted to the the Protestants from barbaric Paganism Pope honors and venerates them that dwell in heaven. Antichrist. nor number. is not The above is. the Pope is not A. heaven.A DOCTRINAL CA JECHISM. there Q. — 'tis Protestants who blaspheme the angels and saints. xvii. 7 ? which thou sawest. It says: "The heast . . . nor has the Pope . ? A. Q. ." But these words cannot be verified in any Pope therefore. and shall come up out of the bottomless pit. again. What do you find in Apoc. text would go far to prove.

. where. a general oj aBcumer^ica* Council . 13th. A. and particular CounWhat ? IS Q. comiects this with the ahoininatiort of desolation to be seen standing in the holy place evidently pointing out that temple as the holy place where the beast should be enthroned ly : and this is clearxi. confirmed by the Apoc. and of those that were to be slain bv aim. ON THE COUNCILS. St." Now. 8. I. first of the and immediately after . cils. on by Antichrist. this subject. not will in Rome therefore Jerusalem. on be the seat of Antichrist. chap. CHAPTER Q. How many kinds of Councils are tnere f Two kinds genera. 12th. 166 A DOCTRINAL CATECHISM Matth. the Lord -^peaking of the wars to be carried : was crucified in Jerusalem. not Rome. where their Lord also was crucified.. which is spiritually called Sodom and Egypt. See also. xxiv. of Apocalypse. and 17th chaps. Christ speaks temple of Jerusalem. John says "And their bodies shall lie in the streets of the gi^eat city. chap. 11th.

to which are the invited all bishops of a nation or prov- Q. Q. not so particular Councils. or his legates. presided over by the Pope. In what light. are we to look on tf^ decisii n of a general Council ? faith. or at least confirmed and approved by him. What is a particular. if whole Church would be in error now this cannot be. An assembly of bishops. ince.represent the whole Church. Why do you say the whole Church would e^r. An assembly of bishops. all 161 the A.A DOCIRINAL CATECHISM. then. and any error taught b}' them. Q. is consequently an error of the whole Church. Because. if a general Council taught error ? A. the A As the decision of the Holy Ghost. . because the gates of hell shall never prevail against the Church. Why do you say that a general Council a general Council erred in a is infallible ? A. matter of . Can a Council err in its decision on any in- matter offaith ? A. General or oecumenical Councils are fallible in matters of faith . or pro? vincial Council A. Because the bishops assembled in a general Council . national. to which bishops of the world are invited or summoned. Q. Q.

the gates of hell would have prevailed against poses that the — — . Is it a great sin to refuse submission tc a general Council ? A. it sup- Church may te. to lay no farther burden upon you. chap. nor regarding which he authorized to judge decision of an qualified. We call extremely criminal. How does St. ''seemed good to tht us. Now. Q. "It hath. This is a mere piece of sophistry . Q. It is the greatest act of criminal pride and presumption. that we are obligea abide by the decisions of a general Council." he says. it gitimate judges. his Holy Spirit. accompanied by the awful Holy Ghost and lo guilt it of heresy or schism. only when these are in accordance with the Word of God? A.. or both. 28. God must have failed in his word. — neither qualified to the deliberately formed best le- immense assemblage of the and most competently authorized. as well as irrational because the his man who will not submit." Q. to May not he said. xv. Peter speak at the Jirst ? general Council Acts. if58 A DOCTRINAL CATECHISM. as he promised. this is impossible for in that case. would not have taught his Church all truth for ever. prefers this in own single opinion — and is a matter.ach what is opposed to God's Word. A.

How many Two. Q. the fourth at Chalcedon in 451. held? II. The first at Nice in 325. — He sent his pastors to teach all nations. 553. others have been Q. the other in 1274 15 . CHAPTER Q. 1179.? 1245. the second in 787 Q. Q. Five. : at Nice ? the first in 325. How many A Two one at in Lyons. at How many general ? . How many general Councils have been A first Besides that held by the Apostles and Pastors of the Church. 809. the years 1123^ 1215 and 1512. God aid not the world to be guided 3y what they thought conformable to the Scriplure. nineteen held. Q. How many in at ike Lateran in Rome? 1139. respectively. A. ind told the nations. Councils were helu Constantinople A.A DOCTRINAL CATECHISM. the third at Ephesus in 431. 680. Where and when were general Councils held ? the four Jirst A. the second at Constantinople in 381. A. that he who would not believe these should be condemned. Four in all in the years 381. tell 169 aer.

8. Were the Lutheran and Calvinist minis- ters invited to assist at the . one at Trent* in 1545. Q. The dogma of Papal Infallibihty that the Pope when he speaks ex cathedra^ that is. Council of Trent ? they were entreated to attend. 1869. and of Council of Trent ? A. or morals. dignitaries at- How many it ecclesiastical tended ? A. all parts of the What dogma was defined in this Council ? A. A 1311 Q. archbishops and bishops from world. because these decisions emathis nated from the lawfully constituted judges of the true Church of Christ. What ivas the last General Council? A. offered them it was their own fault that they were not present. Are Protestants hound to obey the decisions . Certainly. Q. general Council was held at Vienne in . Yes every safe-conduct they could desire. is possessed of that infalHbility with which our Redeemer endowed the church. 1 . Q. The Council of the Vatican. one at Florence in 1139 . when he defines a doctrine regarding faith . held at Rome. A. December Q.170 A DOCTEINAL CATECHISM. Forty-nine cardinals and 694 patriarchs.

aids : God assists Spirit. Yes chap. by his sovereign and apostolic authority. let him be to thee as the heathen and the pubhcan. him according to the promise made and in him. The Pope speaks ex cailiedra^ when in his character of Universal Master and Pastor of all does the When Christians. 171 Pope speah ex cathedra ? A.A DOCTrjNAL CATECHISM. because the Holy truth. With wonderful unanimity. Church ? because our Saviour says. I. Whence comes it that the Pope cannot because teach error in place of truth F A. to his successors. He is infallible him. Are we . the decrees of the Vatican Were Council accepted hy the bishops of the Catholic Church? A. A. not one bishop in the whole world refused to accept them. the Spirit of all to Peter. 17: "If he will not hear the obliged to obey the Church." . CHAPTEK Q. xviii. Q. Q. Matth. ON THE OBEDIENCE DUE TO THE CHURCH. whole Catholic Church. he defines some doctrine regarding faith or morals for the Q.

'' Q. he that despiseth you. as well as the civil powers ? A. and those that fore. but ^Iso /or conscience sake. heareth me . chap. despiseth me and aud he . St.. appointment of God. xiii. Paul. when God ordains . 16. resisteth the ordinance of God . and they that resist pur- chase to themselves damnation. are ordained of God ." Q. St. ..172 A DOCTRINAL CATECHISM. What does Christ say to the pastors of the Church ? Luke. 3. What follows from these passages ! A. Rom. the it ." Paul? Heb. xiii. and be subject to Obey your prelates. Q. as being to render an account for your souls. powers. in conscience. x. A . despiseth that despiseth me. wherefore be subject of necessity. That we are obliged to obey the authorities. True but we are obliged to keep commandments of men. him that sent me. " . " Let every soul be subject to higher &c. 1. Q. chap.. But are not the commandments of Church the mere commandments of men ? A. 17. to obey the ecclesiastical. " He that heareth you. civil and to observe the commandments the of the Church. there* he that resisteth the power. Yes because both are instituted by the . not only for wrath. for there is no power but from God — . A?x we bound. 2. are.. What says A. Q. them for they watch.

chap. 17S command of a fathei or a magistrate. because God thus also are we bound to ob^y the so oi'dains Church. (^ Has Church any right 15* to appoint feast-days ? . for example. his law. Matth. the law of God ordains. that is Thus we render to him the worship that fast due to him. is only the commandment of man yet we are bound to observe both. "In vain do they worship me. or wheUj or to the how often. the . CHAPTER of the Church ^ 11. teaching 9 doctrines and commandments of men ?'' A. necessary left perform these acts of religion he has Church the to settle these matteis of de- tail. because it is the command of God that we should do so. —that we should does not is . sins. ance with. and receive the holy communion to it but the law of God it tell us how. Does not Christ say. not in accord: . Yes but Christ speaks here of vain and useless human commandments. Q. but opposed to. They serve to lead us to the better observance of the commandments of God. Q. . To what purpose are the commanaments A. and confess our . xv.A DOCTRINAL CATECHISM.

Yes for she did so even in the time o^ the Apostles. chap. 9th. Acts xv. she could not in have done that agree with her . Augustine. Has the Church power . taxed Aerius with heresy. The Christian Church has surely a right which even tlire Jewish Church possessed. Had she not such power. for having disputed for St. for the observance of Saturday the seventh day. Q. In the Book of Esther. Have you any other way of proving that the Church has power to institute festivals of precept 1 A. and fro. Q. A. Church forbid us the use o1 certain kinds of food on particular days ? A. a change for which there is no Scrip the observance of tural authority. and the last chapter of the m Book of Judith. 29 " That you abstain A. Where do you find. —she could not have substituted Sunday the first which all modern reHgionists day of the week. and from blood. Q. feasts of pi'ecept instituted by the synagogue ? A. A. to appoint days f fasting ? one of the bishops of the early and confessedly pure Church. the . Can — '' from things sacrificed to idols. in the Old Testament.174 A DOCTRINAL CATECHISM.nn tJiings strangled . Certainly that right.

III. 11.A DOCTRINAL CATECHISM. in these thing unclean. Yes Is but we reply is not the meat. CHAPTER Q. they A. who termed certain kinds of food unclean and the creatures of the devil ? . May not Protestants mouth . Not that bodv. in the pasis sage alluded Matth. Besides. Christ speak- not of food taken in opposition to a precept of his Church. A. s. Yes the Marcionites and Manicheans and this doctrine of theirs is styled by the Apostle the doctrine of the devil. . Why does the Church forbid certavn ? meats on particular days A. Church.y. in that case.. the disobedience. where did Adam and ? Eve ing. but to meats there is anj chastise and mortify the Q. xv. 175 Q. Certainly would have violated a commandment of the . . that that which it entereth by the dejileth not the it man 1 A. Q. Were there not some heretics in ancient times. . would they have comtait- ted sin ? because. but merely of food taken with unwashed hands. If the Christians of these times had used these forbidden meats. clean and w^e which renders the man unask them. put the fatal apple to.

176 A DOCTRINAL CATECHISM. — ii. chapt . to. 16. Q. Does not the Apostle blame the Colossians for saying: "Touch not. Epiphanius. as their days of abstinence ? A. No in some places the Wednesday and Friday were the days observed and as to . Why does the Western or Latin Church observe Friday and Saturday ? A. meat two days in the week A. Why have the Greeks appointed Wednesdays and Fridays. In honor of the death and burial of Jesus is proper. taste not. . as St. and put to death on Friday. in his Cate- chetical Instructions. Yes this practice commenced with Chris'' : tianity itself. Q. handle not /' and again : " Let no man therefore judge you in meat or in drink ?" Coloss. says An Apostolic law the week/' the two has ordained a fast of days of abstinence always observed over the whole Christian Church ? two days in Q. . Because Christ was sold or betrayed on Wednesday. conform to the usages of the Church where we may happen to dwell. tkese trine. Is it Q. to a very ancient Christian practice the use of flesh abstain from ? . Were Friday and Saturday A. disciplinary portions of Christian docit Jerome remarks. for St. Q. Christ.

;

\ DOCTRliXAl.

CATECHISM.

v

177

A.

The Apostle

is

speaking here of the Jew;

ish distinctions

between meats

they consider-

ed some meats in themselves clean and others unclean it is this false and superstitious notion, as well as other abrogated Jewish ob;

servances, that

the Apostle here

and

this is quite

evident from the

condemns words imme:

diately following

those above quoted
in

"

Let

no man therefore judge you
or in respect of a festival

meat or in drink, day, or of the new
:

MOON, OR OF THE SABBATHS."

Q. Does he not say, 2d Cor. iii, 17 " Where the Spirit af the Lord is, there is liberty?"
A,

Why,

this

text

may
;

be quoted with as

good a grace to throw off the whole law of God. " Liberty ;" yes but a rational and religious liberty consistent with "the obligations and duties of one bound to observe the laws of "Free," as St. Peter says, "as/r'^e, Christ. and not as making liberty a cloak for malice, 1 Peter, chap but as the servants of God."

ii,

16.

CHAPTER
Q.
A,

IV.

Who
The

established

Lent?
?
,

Apostles.

Q,

How

do you prove this

A
and,

by the rule of St. Augustine secondly, by the testimony of the Fathers.
Firstly,

,

178

^

A DOCTRlxNAL CATECJllSM.
is St.

Q. What
J

Augustine

s

rule?

(Epist

8th.)

A. " Every practice received by the whoh Church, whose origin cannot be traced to any

must be regarded Apostolical institution'' an Now Lent has as l)een observed in all Christian ages and nations, and cannot be traced to any merely human
bishop, or Pope, or Council,

source posterior to the time of the Apostles
therefore
it

;

was

instituted

Q. What

do you reply

was invented by the A. That this cannot be true for TertuUian and Origen, who lived before that Council make mention of it in their writings. Q. Do you know any Father who has expressly declared that Lent was instituted by
;

by the Apostles. to those who say Council of Nice ?

tt

the Apostles ?

A. Yes
formally
'•
;

;

St.

Jerom and

St.

Leo

declare

it
:

the former, Epist. ad Marcel., says
institution,

Following the Apostolical

we

ob-

serve a fast of forty days

de Jejun

;"

the latter, Serm. 9

inspiration

was the Apostles, who, by the of the Holy Ghost, established Lent."
" It

conscience
says
"

Q. Were people, in these times, obliged io to fast during Lent? A. Yes for St. Jerom, Epist. ad Marcel
; : ;

year

The Montanists fast three Lents in the we fast only one. That they observe

;

A DOCTRINAL CATECHISM.

17^
but

three

is

a voluntary act of their

own

;

we

cDserve one, because we are obliged,'' St. Au" Our fast at any other time is gustine says
:

voluntary
not fast."

;

but during Lent,

we

sin if

we do

CHAPTER
Q. Why did of Lent 1
A.
forty
First, in

Y.

the Apostles institute the fast

days

;

honor of our Saviour's fast of secondly, in honor of his passio-n

and, thirdly, to prepare ourselves, in the spirit

of mortification, for the better celebration oi
the Easter solemnity.

Q. In ichat manner should Lent
A.
stain

be observed ?

We

ought to attend in
flesh

this to the
;

Lenten
to abits

Instructions of our respective bishops

from the use of
prohibited
;

meat on the davs

use

is

to take only one meal about

noon, and a slight collation in the evening

The

sick are

under no
if

restrictions,

Avhen the

nature of the disease requires a rela^xation of
the law
;

and

a sufficient reason be given to

the lawful superior, the collation
in the

may

be taken

morning.
all

Q. Are
;

Christians bound

to fast?
;

all

A, No various classes are exempted Isl, under twenty-one years of age 2dly, a'ii Uie aged who can be prudently deemed to<i
;


180

A DOCTRINAl. CATECHISM.
to
;

w^ak
nurses

fast

;

3dly,
all

women
;

with child ann

4thly,

that are engaged in heavy

and, Sthly, the and laborious employments poor, who are never certain of sufficient and

regular food.

CHAPTER

VI.

Q. What should a Catholic reply to those who scoff and rail at fasting and abstinence 7
A,

He

should

tell

them, that those

who

will

not hear the Church, are declared, by Christ
himself, to be as heathens

or publicans.

He

should repeat to them the words of St. Augustine
It is an impudent folly to blame that which is practised by the whole Church,'' Q. Upon ivhom does this reproach fall with
''

full force ?

A. Upon Luther, in an especial manner, who blamed fasting, although practised over the whole Church. Q. Can you prove, by any Scriptural example, that Catholics do well
centain kinds offood
?

to

abstain

from

A. Yes

;

the prophet Jeremias praised the

Rechabites for abstaining from wine, because
Jonadab, their father, had forbidden them the
tise

of

it

;

lience, the Catholics

cannot do

evil

by abstaining from any particular food, when ihe Church, their mother orders them to do go
^

A DOCTRINAL CATECHISIW.

181

Q. In what manner can we show a Protest*
aid, that he speaks

unreasonahly against fasts
he keeps Sunday, and not
rest,

and

abstinences

?

A. Ask him

why

Saturday, as his day of
ling either to fast or to

since he
If

is

unwil-

abstain.

he reply,

keep the Sunday, but says nothing as to fasting and abstinence, tell him the Scripture speaks of Saturday or the Sabbath, but gives no command anywhere regarding Sunday or the first day of the week. If, then, he neglects Saturday as a day of rest and holiness, and substitutes Sunday in its place, and this merely because such was the usage of the ancient Church, should he not, if
that the Scripture orders
to

him

he wishes to act consistently, observe fasting

and abstinence, because the ancient Church so
ordained
?

ON THE SACRAMENTS.

CHAPTER
\cl.

I.

How

do you prove that there are seven
?

iacraments

A, From the Holy Sciipture and the dogmatical decisions, as well as the constant
ditions, of the
tra-

Church.
16


182
A DOCTRINA], CATECHISM

Q. Where do you find in Scripture tliai there are seven Sacraments ? A. We find in Scripture seven outward si^ns of invisible grace, instituted by Jesus Christ, as so many means to confer gi'ace on
our souls
;

this is easily

show^n of each sacra-

ment
Q.

in particular.

Do

all Catholics
?

profess that there are

seven sacraments

A, Yes; all the Catholics in the world, in number about two hundred and fifty-six millions,
believe in seven sacraments.

Q. Do the Greek schismatics recognise the same number ? A. Yes all the Greek schismatics recognise the same number of saciaments as the Catholic Church, and these schismatics are in number
;

about Cfty-six and a half millions

;

so that three

hundred and twelve muUions and a half that is, nearly the half of the whole human race hold the Catholic faith on this subject whilst
;

tne whole Protestant population of the world,

opposed to
millions.

it,

only amount to about lorty-six
the

Jeremias,

schismatical
,

Greek

Patriarch of Constantinople

declared the belief

of the schismatical Greek Church in the seven sacraments, anno 1576; and others have re-

peated that declaration at various times sines
that period.

A DOCTRINAL CATECHISM.

183

Q. What do you conclude from all this 1 A. That the whole Christian world, morally speaking, do now believe, and have at all times for had the believed, in seven sacraments seven sacraments been a modern invention, the Greek schismatical Church, which has been separated from us for nine hundred years, would not have had these sacraments, in number and
;

nature, just as

we have

them.

Q. Have Protestants been always agreed as to the number of the sacraments ? A. No some admitted two baptism, and what they call the LorH's Supper others admitted four and even five, and some admitted
;

;

only three, as
that "

is

evident from the Confession

of Augsburg, Apol.

penance

is

which says expressly, a sacrament in the proper
art. 7,

sense of the word."

Q.

What

inference would a

man of reflection
compelled
to

draw from A. That

these Protestant inconsistencies ?

Protestants

were

frame their rehgion, not according to Holy Writ, but according to the corrupt maxinis of their followers the question with their found;

ers was, not

what does Christ teach, but what

will our partisans receive as doctrine from our

hands.

Hence, they taught one doctrine to-day and another to-rrorrow, one doctrine in this country, and another in that, in order to suit

^84

A DOCTRINAL CATECHISM.

themselves and their religion to the changes ol
time, place,

and passion.

CHAPTER
the baptism of infants is

II.

Q. Can Protestants prove
A,

to

Baptists, thai

good and useful ?
because, according to
is

No

;

they cannot

;

Protestant principles, such baptism

useless.

Q.

Why

do you say this

?

.

A. One of the Protestant principles is, that no human being can be^ justified, except by an act of faith in Jesus Christ but no infant is
;

capable of m-aking this act of faith

;

therefore
in-

upon Protestant
fants
is

principles, the

baptism of

useless.

Q. Can you draw the same consequence from any other principle? A, Yes their first principle is, that nothing is to be practised, which is not authorized by Scriptural example but it does not appear from Scripture, that even one infant was ever
;
;

baptized

;

therefore Protestants should reject,

on

their

own

principle,

infant baptism as an

unscriptural usage.

Q.

How do

Baptists treat other Protestants

?

A. They boast that the Scripture
ly for Baptist practice,

is

evident

that other Protestants

hold traditional doctrines, like the Catholics

they add. Q. children . That every Protestant has much reason to doubt whether he be baptized. 185 teach They quote Matth. What inference do you draw from this 1 A. Not from Scripture alone. or infants are not capable of believing fore neither are they capab. which is not on this subject. clear. that teaching should go before baptism hence.''' rejly to this Bap- reasoning ? A." from which they it is . baptizing them. What can tist Protestant. Q. that as infants cannot be taught. " He who believeth and is baptized shall xvi — be saved ?" A. chap.A DOCTRINAL CATECHISM. They say it is eviaent that belief or faith . xxviii — "Go nations. but from the Scripture illustrated by the constant 16^ tradition of the . What use do they make of Mark. How do Catholics prove that infants ought to he baptized ? clear A. they conclude./n o'' there- being baptized. Q. until they are capable of teaching or instruction. They may give these passages another meaning. Q. all chap. because they themselves give every one a right to interpret Scripture. so neither should they be baptized. must precede b^Dtism but. say. but they can never prove that their interpretation is better than that of the Baptists.

administered barK tism to infants. and an heir of heaven. a member of his Church. Q. baptism ? A. and the words. No they have no right to use it in this matter. since they reject it in every question where it is opposed to their novel and latelv invented doctrines. made the child of God." Does it appear from Scripture that bap* Q lism rermts sin ? .. cleansed from sin. The pouring of water on the person. What is the inward or invisible grace conferred ? A. Church. " I baptize thee. The is sanctifying grace of God. xxviii. — "Go teach name all na- baptizing them in the of the Father. where it would serve them. What is the outward or visible sign in . which. Q. 19 tions.186 A DOCTtllXAL CATECHISM. pronounced by the minister. Q. by which all the soul regenerated. and of the Holv Ghost. In many places. that Christ instituted baptism ? A. in every age. Can Protestants use this triumphani argument of tradition against the Baptists ^ A. and consequently the practice must have been derived from the Apostles. Where do you find. but particularly in the passage where he gives his CDmrnission to the Apostles. and of the Son. Q." &c. Matth. in Scripture.

Peter. Is baptism necessary to salvation ? . which sacrament A. John iii. A . In the Stli chap. III. he cannot enter into the kingdom of God . I say to thee. 5 be " Verily. What is the visible sign in Confirmation ? A. Q. . do you consider Confirmation one of the sacraments ? A. : the name of Jesus Christ for the remission of your sins/' Q. What this is the invisible ? grace conferred by Ghost. xvi — " He that beheveth and is baptized. 187 '' Do Acts ii. tian. 28." and in Mark. Because it is a visible sign of invisible grace. of the Acts.: A DOCTRINAL CATECHISM. except a man born again of water and the Holy Ghost. and be baptized every one of you in St. Yes for Christ says. chap. The unction of Holy Chrism. 3. it is said. grace of the Holy strengthens and secures the faith of the Chris- Q. Yes . says penance. verily. and the imposition of the hands of the bishop." CHAPTER (4. A. Where do you find Confirmation men\ioued in Scriptui^ ? A. A. shall be saved. Why Q.

" — Acts^ caap. Having heard these things. and practised. . 5 confirmed the Ephesians. they were bap- tized in the name of the Lord Jesus and whec . as which some have dreamj. Yes St. for he was that the Samaritans. who. as is evident fronj a verse of the same chapter. by text expressly says. . be baptism . Have you any other Scriptural proof this showing sacrament as completely distinct first from baptism ? A. were baptized by St. for. which. Therefore it is that sacrament of Confirmation. Then they laid their hands upon them. was instituted by Christ. Philip and the Apostles "sent unto them Peter and John.'^^vious ed ." Here we not as yet have a sacred themselves. that they might receive the Holy Ghost. Q. prayed for them. Philip. certainly is rite performed by the Apostles by n^^ the imposition of hands. Paul . come upon any of them. there were women amongst those upon whom the Aposl:es imposed their Neither can it hands.: J 88 A DOCTRINAL CATECHISM. baptized and then xix. by his Apostles. (>^^dination. in this instance. and they received the Holy Ghost. for the Samaritans were previously baptized by St. having received the Word of God. but they were only baptized in the name of the Lord Jesus. when they were come. that these the universal testimony of the whole Christian Church.

raculous which strengthened the first Christians unto perfection. A DOCTRINAL CATECHISM- «8fi Paul had imposed his hands upon them. The external or visible gifts of the Holy Spirit. along with these mi- miracles are no longer necessary. even with joy. that the Apostles imposed theii hands on these occasions to communicate the ex ernal and visible gifts of the Holy Ghost. You appealyi we say to them. May it not he said. incessantly you boast that you comply with to Scripture. What have you to say to Protestants on this sacrament ? A." Q. —^why is it. were. but the grace God —communicated gifts. Q. then. but that bishops have no such power now ? A. is still necessary. such as the gift of tongues or prophecy. and will continue so until the end of the world and it is this invisible grace of the Holy Ghost which is communicated in Confirmation. — t to the very letter.. and enabled them to lay down. necessary for the conversion of the world. in the time of the Apostles. the Holy Ghost came upon them. but now that the world has for and proofs of abundant arguments that great fundamental truth. tliat only . as direct proofs that God was the author of their religion . their lives rather than deny their faith has been necessary in — every age to all Christians.

Augustine. ? a mere handful of you practise this sacred rite Why do you not. lY.. : Spirit. the source and author of all graces. Q. and under which our blessed Saviour is received into our souls. 10. Yes St. the soul becomes sanctified by the interior operation of the Holy . Lit. What is the sensible sign in this sac? a ment ? A. cap. The appearances of bread and wine which remain after consecration. Is the . St. impose your hands upon those tized ? whom you have bap- Q. says : contra Petel.'' iii." yield in sanctity to baptism CHAPTER Q. says " When the body is visibly anointed. A. Where do you find Jesus Christ men' parties admit this. Q. " The sacrament Holy Chrism does not itself. The body and blood of Jesus Christ. Are there any proofs for Confirmation in the practice of the ancient and pure Church? A.190 A DOCTRINAL CATECHISM. as the Apostles did. Yes m txoned as the author of this sacrame-n* ^ . What is the inward grace contained this sacrament? A. of lib. ? Holy Eucharist a sacrament all even those who look upon it as merely bread and wine. Q. Cyril. 3 Cathes.

&c. which shall be shed for heliev^.. true God and true man.— A DOCTRINAL CATECHISM. That after the words of consecration are pronounced over the bread and wine. Q. heaven. manner. and brake. I mean that kind of body of which St. really." in my blood. it shall rise a spiritual body if — *' : . 44 1 It is sown a natural body. saying this is my body do In Hke this for a commemoration of me." . —Luke 19. Paul speaks. and the whole substance of the wine into his blood we understand also. after he had supped. and gave it to them. the whole substance of the bread being changed into his body. but as they are now glorious and immortal in . What do you mean by a glorious and immortal body ? A. is truly. '* : . our Lord Jesus Christ. theie is also a spiritual body. Cor. xv. this is the chalice of the new testa- ment you. there be a natural body. xxii. In the Gospel account of where Jesus Christ. not his body and blood as they were in this world. its 191 institution A. taking bread. gave thanks. and substantially contained under the outward appearances of the bread and wdne. What does the Catholic ? Church as to this sacrament A. Q. the chalice saying : also.

. . Eastern Archbishops. condemnation that it is also immolated without effusion of blood. but in an invisible manner 2dly.' . &c. (Perpet. by those who receive it. and that the accidents which remain are not bread and wine in reality. whether they be worthy or unworthy. Do the . torn.. That the Hving body of Jesus Christ. So much so. such as are worthy receive the unworthy to their it for their salvation.) we read : " 1st. is truly present in the Eucharist. Was not the celebrated Calvinist. la Foi. Yes in their attestation. Q.. that the bread and wine. 1 95{ A DOCTRINAL CATECHISM. and which we have from the Apostles by tradition 4thly. who and who sits at the right . ? staggered by this Eastern document A. that the body of Jesus Christ is eaten whole and entire. although they appear to be bread and wine 3dly. — . who was crucified. after the invocation of the priest and the consecration. ascended into heaven. de iii. in an impassible state. hand of the Father. established by Jesus Christ. that the living Eucharist is a sacrifice for the and the dead. Claude. and justly adored as God. are sitbstantially changed into the true body and blood of Jesus Christ. that he wrote to verify the and we have the celebrated letter in anfact . Greeks hold the same doctrine as the Catholics on this subject ? A. signed by seven Q. 412. p.

. " to have A. l. What did Luther teach on " In vain this subject ? I wished." (Ep." a piece of downright the deniers. be-deviled. .) signified?" (of the Lord's is : The answ^er The body and and indeed in faithful blood of Christ. although strained every nerve to reject it. denied the real presence of Christ in the Eu- charist. 1672. yet I could nevei bring my mind to adopt the bold expedient.. per-deviled. the words of the Scripture are so in favor of the plain spite and strong of all mystery. confirming everv word of the above document. Q.A DOCTRINAL CATECHISM. as containing the faith of the Eastern Church on the subject of the Eucharist. Amic." .) Again he says is : " The denial of the real presence . an impeachment of the Divine veracity . in the clearest and strongest language. and superdeviled wretches.. • and he calls a set of deviled. '* blasphemy. de la Foi.'' he says. " What " is the in- ward part or thing Supper. What is the real doctrine of even the Church of England on this sacrament ? A." Q.)B swer to him. . we find the following question. Car.. tom. which taken. iii. In the Book of Common Prayer. already quoted. I my wishes. See Perp. and received ai-e verily by the 17 the Lord's ttupper. that. dated May 21.

anno 1688. and others prayers addressed to God. 13.'' Q... from age to age.) A. . Q. w^hich the Church. A. that the ancient Fathers.194 A DOCTRINAl. 1819.. What says Grotius ? Vot. he would consecrate the gifts offered up. . What says Dr. Protestant Bishof of Oxford ? (Reasons for Abrogating the Test. that a practice so ancient been altered. " But pious antiquity plainly enough declared. What says Leibnitz ? Systema Theol. p. the wine into his blood. Latin Arabic. and : this chano-e the Latins have rightly called Tranis substantiation." all Indeed.here the Scripture to be explained by that tradition. as its keeper. page 226 Paris. A. Parker. " It is evident to all men that are but or- dinarily conversant in ecclesiastical learning.Greek. almost the learned bishops of the English Trotest- ant Church are of the same opinion on this . asjserted the real and substantial presence in very high and expressive terms. by his Holy Spirit. pro pace. " I find in all the Liturgies. that. — — i and universal must be considered as having come down from the first ages. has transmitted to us.. and make them was therefore right in the body of his Son. and ought not to have asserting. CATECHlsM. ." Q.. that the bread was changed into the body of Christ. Syriac..

that that faith must be strongly and clearly laid ignorant.) Q. Q. from the number and learning of the vouchers for the Catholic faith here under discussion. before he init ? . it is manifest. that its opponents are few. that a large section of that at present are as much CathoHc.\ DOCTRIN. Y. Yes a very clear promise in the sixth chap. a Protestant. And no one can Church doubt. What inference do you draw from this powerful testimony in favor of the real presence ? A. John Q. That this portion of Catholic doctrine has the support of every Church deserving the name . in his " Unbloody Sacrifice. as the Cathohcs themselves. Hence. CHAPTER ise. Yes even the learned Mr. at large that the Primitive Fathers understood . Does tais chapter regard the Euchar-ist ^ A. down in Scripture. generally and always factious and full of sectarian prejudice. stituted A." shows. Johnson. 195 matter. on the subject of the Real Presence (See the Modern Puseyite writers. . Did Christ make any particular prom as regards the Eucharist. of St.xL CATECHISM.

the sixth chapter of St. the Eucharist. John as refemng to Q. Does it appear that the Jews had. before intro- ducing the subject of the Eucharist.'' they say. bejore the teaching of Christ. Is there any thing remarkable in the firii part of this chapter ? A. that as Moses brouscht down manna from heaven. here related suitable . Yes. with heavenly bread—that is. and such a miracle was truly a to prelude miracle of miracles the Holy Eucharist. heaven. The very fact that he wrought this astonishing miracle. . with his own body and blood to feed all his — the introduction of that — faithful followers.1190 A DOCTRINAL CATECHISM. shows that he was about to speak on a matter that required strong faith in his followers and audience. by which he was. Works "Commentary on earliest &(f the Book of Ecclesiastes. If he had merely to announce to them that he was going wine. any notion that the Messiah would give them bread from. for in one of their coming of Christ. ? as Moses had done after the A. which is Christ performed in feeding five thousand per- sons with only five loaves and two fishes. to give them common bread and is it likely he would have introduced it by such a tremendous miracle ? Q. Yes the astonishing miracle .

amen. that there shall be made a change of nature in seem to : . What follows these astonishing words ? A." Q. it is himself: I am THE BREAD OF LIFE. 8 " And they shall live upon wheat. 1 s^y to you. What does Christ say that this bread from heaven is ? A.'* as the vine of Lebanon.A DOCTRINAL CATECHl>3r. Moses 32 gave you not bread from heaven but my Father giveth you the true bread from heaven. . David Kimchi. and they shall blossom as a vine his memorial shall 1)6 " Many Doctors. xiv." Q. Various Jewish teachers in the early ages of Christianity." says David Kimchi. Does Christ himself appear of the Jews ? A. that he was about to n veal something which he knew h*s audience w^uld have gi'eat difficulty in believing. i^. grounding it on that passage of Osee.I. After ending the instruction as to faitti 11* . chap. A long and impressive instruction as to the necessity of believing his words. WHEAT in the times of our Redeemer Christ. " expound this text. in vc» y- allude to clear te-rm«. that he should bring down bread from heaven." to this belief Q. Amen. he says. have admitted transubstantiation. In verse 35. Yes. : " '' fihow^s clearly. chap. 1 4^*7 »ne of the signs of the Messiah should be. —John. which vi. according to R.

He repeats again. that " if any man eat of it. Verse 52. after having repeated." -how does he jproceedl A. in consequence of the instruction he had given. shall be better than the miraculous manna. that the bread which he : will give. ment How ? did the Jews receive this announce . : CHAPTER (4. amen. YI. and are dead ." as if he saw they would now be believed. Yes he says manna in the desert. and lectured them on the necessity of strong and lively faith. After having prepared the minds of hu audience by feeding five thousand persons with five loaves. Q. the awfu words " I am the bread of life. and. — "Amen. he may not die . that he himself was the bread of what does he now say thai life from heaven. this is the bread which cometh down from heaven. better than the bread and wine of the Protestant sacrament ? " Your fathers did eat A. he that believeth in lasting Ufe. — " — this bread give is in reality ? : A. for the life of the world/' Q. again. consequently.198 A DOCTRINAL CATECHISM. verse 48. me hath ever 1 say to yoU. Does he show. he says will is The bread that J my flesh. with these impressive words.

Did he give such an explanation 1 A. Amen." and. and even with an asseve: ration " Then Jesus said to them. that what he was to give them was mere bread and mere wine. in the next order to ^ive strenjzth to his five verses.) that he did not wish to be understood literally. Hoiv did the Almighty. He should at once have explained. A^o he repeats. at the pi^sent day. in . (as he did on other occasions. saying. — that he meant to give them bread and wine as a commemoration of his death.A DOCTRINAL CATECHISM A. except you eat the flesh Son of man and drink his blood. amen. If he had meant. you not have Hfe in you . but figuratively. what should he. as a good and wise God. Q. in stronger language. verse 54. Verse 53 selves. have done now that he saw the Jews would not believe him ? A. the same again . by unbelieving Protest" How ? !'' To put such a question to ants. is it not blasphemy ? to eat ?" ! How among themman give us his he create the world out of nothing he turn the rod did he change the water into How did of Moses into a serpent ? How How the waters into blood ? ? wine at Cana ? Hoio feed ? five thousand people with five loaves Q. of the shall I say unto you. : 199 — " They strove can this This is exactly the question flesh put.

same words. chap. and lest the people might he misled by his figurative language. and the di$ . In John. who understood him literally. on other occasions. chap iii. of. 11. chap. lest his words might be misunderstood. and to leave no doubt of his nneaning on the mind of any one. chap. rects the Apostles. In Matth. 5. he corliterally. he corrects Nicodemus. who understood him when he meant Leaven of 32. Q. Q. xix.M. and he instantly explains. the Pharisees. in different forms. Christ taught anything in figurative language. his disciples again mistake him. there is another misunderat standing on the part of his disciples. In Matth. misunderstood him as to the taking him in the literal food he spoke himself. chap. but almost in the he. sense . chap.r figuratively. on the iv. xi. In John. he instantly corrects the error by explaining In John. Another instance may vi:i. was he in the habit of giving an explanation immediately after. by interpreting his words litei^ally ? A. the Apostles. yvi. repeats over and over the same truth without any explanation whatever.2ii0 A DOCTRINAL ( Al ECIUS. when he wished t ) l understood ^. his disciples to speak figuratively. words. be seen in Matth. Most certainly he was. Did the Jews. When. and he once sets them right.

as an argument wliich In should induce them to believe. many of his disciples went back and walked no more with him . .'' Verse 67 " After this. — — they do not him that that believe sense. in verse 68. " Will you also go A. he gives no explanation. (verse 63. that he does not in- tend to give them his flesh and his blood in reality." whilst he finds it necessary. as on every other occa- sion. in the literal on this.A DOCTRINAL CATECHISM. then. the disciples.) verse 64. beThey understand cause he has none to give. him literally. explain himself at once. but that the flesh winch he will give them is his glorified . Jews ask. that all are about to leave at his doctrine. understand him here in the for the eral sense ? How can this Verse 62 " His disciples murmured. does he. he clearly tells them. He appeals to his Ascension. ciples 201 lit* of Jesus. but merely bread and wine. that the eating of dead flesh will profit them nothing. Yes . Q. as a com- memoration of himself ? A. Seeing. No he sees that the Jews. and he speaks literally. them to go away. that ht speaks in figures. to ask his Apostles. and the twelve Apostles. man give us hisjlesh to eat ? — — — V they are scandalized him. understand him in He allows the very sense which he intended. and show them.

why did he not say so to prevent the departure of his and to teach them truth ? Or can any one in his senses suppose. animated by his soul and his life-giving and divinity by which. He exhorts them again to have faith. that the author of truth would leave. If Christ intended only to give bread himself. showing that he was teaching something which it was difficult to believe and concludes. to whom life. and wine. What general draw from the conduct of those to whom Christ addressed himself on this occasion ? A. understood him correctly. Then he spoke in the literal sense. soul. because they wouid not believe that he could give them his fiesh and — — . we go thou hast the words of eternal . The Jews and disciples left him. the disciples. body. then he wished to be understood in the literal sense. in the mystery of Redemption... (verse 69. he was to give life to the world. then the Jews. as a memorial of followers." inference would you Q. in doubt and obscurity. by askmg his Apostles. 202 A DOCTRINAL CATECHISM. they also refuse to believe him divinity. one of the most important articles of the religion he was about to establish? Assuredly no. whethe: To which St. — that same body.) : with full confidence in shall Di^ ine Master ? " Lord. and the Apostles. : Peter his replies. thou art Christ the Son of God...

20S But the Apostles. because "we have believed and hdiVQ known. would there have been any the figurative sense. that. such language was well calculated to deter the ^jws from believing his doctrine . to whom nothing was impossible." we believe all that thou hast taught. Yes. most certainly such a? we can lever suppose the wisdom of God could adopt Liay more. If Christ intended to he understood in and meant only to give bread and wine. A DOCTRINAL CATECHISM. If Christ intended only mere bread and was it not an awful violation of the propriety of language to say." Q. in these " words : Lord. Q. to whom shall we go ? Thou hast the words of eternal life . no matter how difficult. That THOU art the Christ the Son of God. in their language.. at all. who could not be deceived himself. these. and could olocMJ.ny one. A. to eat the fe$h of . in using wine. who knew that iie was God. meant to do him some grle^ ous . Certainly not since such memorial would have been inferior both to the manna and Paschal Lamb of the Old Law. reason why all his audience should have turned ? their backs upon him . be'' ^use. his followers ivould be eating his flesh and drmking his blood ? A. not deceive them. submitted to the belief of the incomprehensible mystery.

it v. 204 injury. xi flesh. . Christ then promised. xi.) Q. able to Jewish ears otherwise. of Job: iv . on account oi this. St. 7 Apoc. xvi. chap. Levit. xix. chap. Q. xiv eating of it is Judith. chap. Gen. vii Sam blood. 6 Jerem. . . and unwise. was universally considered a dreadful crime (see among ) the Jews. CHAPTER VII. That Christ evidently wished to be understood in the literal sense. his use of such expressions was uncalled improper. and. sideration ? A. and calculated to defeat the very object which our Divine Saviour had this supposition. And as to the human or drinking human mentioned as the most dreadful curse God could inflict on mankind. and scandalous to his folit is impious and lowers. chap. Ecclesiastes. (see Wisd. James. was compelled . 8. that the in view and very author of wisdom would couch the doctrines he wished the entire world to believe. ix . that At oould givt his body and blood for the spiidtual ju dof uu . chap. What would you draw from this con . 19th chap.) As to the drinking of blood. in language unpar- donably incorrect. chap. A DOCTRINAL CATECHISM. to use language disagreefor. (see 27th Psalm.. is not only absurd — blasphemous.

is one of the strongest proofs for the — real presence. Yes the words of the promise weie Except you eat the flesh of the Son of man and drink his blood. 28) and Mark . This promise is now fulfilled : in these is Luke." Is the institution as to the cup or chalice tqually^ clear ? A. 22. flesh. " 19: "And taking bread. 20£ —where saying ot do you find that promise fulxxii. chap. " you. (xiv chap. for the life of the world. you shall not have life in . and brake." words.. that they repeat the words of the institution almost in the very same words. xxii. and essentially in the very same "ihat they all repeat the words body and sense. Matthew (xxvi chap.. chap. The words I of the " And the bread that will give my Q. In Luke. he gave thanks.— A DOCTRINAL CATECHISM. filled ? A. Are the Evaiigelists. 18 . people. chalice of the New 20 Testament " This in the my blood. which shall be shed for you. and gave to : This is my body which will is given for you'' Place these vvrords beside the words the promise. them." Q. Yes and the fact. and you at once admit the promise promise were is — fulfilled. 24) equally clear ? A. blood with the most remarkable uniformity of language. 26.

SO? A.206 A DOCTRINAL CATECHIisM. would have given some explanation of them yet not one of them . Is there any thing remarkable in the Syriac version of St. or. Because they. concise. could he have used more improper language ? A. at least. knew what Christ meant by the words body and blood. No we cannot . Bib. Q. and il Christ meant by these merely bread and wine. the use of such language would be unwise and inexplicable. in . did so. as well as Prot. Q. Mark ? A. were it only by accident. Q. Prol. See Walton. Q. admit. estants." saying : " Take. could he have used more proper. Was the time in which Christ instituted ihe sacrament a period of his mortal career. would have given his meaning instead of his words. which the use of the inost obscure and improper figures should be employed to convey to his . Why some of them. If Christ intended to deliver to mankind his real body and blood. conceive language better chosen. eat. at all events. Q. If he intended mere bread and wine. No in that case. Polygi. this my body itself thus clearly confirming the Catholic interpretation. Yes learned Catholics. or correct language ? A. that it represents our is Lord as .

Is there any thing remarkable in the words of the old alliance. : A DOCTRINAL CATECHISM. even amongst men. Apostles {those 20? who were to teach the world) the most simple and necessary truths ? A. the cxvvful nature of the doctrine. in as simple and clear language as possible he was teaching what was tc he was teaching his Apostles what they were to teach others . Exodus. Yes in . is made . practice of which all and upon the belief and were to be saved or and to its damned. Q. what he could easily give.. awful de- importance to those well as to those who were teach. The awfulness of the time. chap. in the Old Law A. which. which tends to illus" This is my trate these words of the new — blood r . as all who should be taught. and what he most assuredly did give —the utmost perspicuity in the lan- guage used. be believed and practised by the whole world till the latest ages. Certainly not he was making his last Testament. Moses took blood and sprinkled it upon the people. manded from a good and wise God." The words of Christ in the New Testament have evidently a and as relation to those of Moses in the Old Moses presented to the people. . therefore. xxiv. saying " This is the blood of the covenant which the Lord hath made with you.

208 A DOCTRLNAL CATECHISM. not present. as to de*o express himself so. institution. and in that sense. Q. did intentionally. beyond all doubt. and endless disputes. what would be the consequence ? A. as these blasphemous suppositions cannot for a moment be entertained. that Christ spoke in the literal sense. in the rexl blood of the victims. covenant. so it is clear. whilst one word of of idolatry explanation from him would have prevented all to involve all Christians in bitter . too. That Jesus Christ. so. or at least indifferent as to the awful consequences. — — these evils. in that he intended to be under stood. and no other. and expose the great body ot his Church to be guilty of the appalling crime all this. That. in its ceive nineteen-twentieths of those he can^*^ redeem. the true body and blood of Christ were Q. his Ianguage is perfectly intelligible. in this most dignified of all the sacraments. Was the Almighty pleased to be explicit in the language which he employed in tht establish ment of olner institutions of import ance? — . the all-wise God and Saviour of mankind. Q. What would you infer from this ? A. the the real blood of the heavenly victim Lamb of the of God — — New the is presented to the children new If.

Paul. Yes St. St is the first ? remark you wouM make on this passage. this is my blood. Exod. 10. in language the most the sacrahis clear precise. are not sufficiently explicit ^ words says A. 3. If Christ meant to leave us in ment mere bread and wine. on circumcision sacrifice . on general ritual observance : and and New and instituted Law. What A. He ''This is my body. " The it chalice of benediction which we bless. . read Gen. 1 . Can you quote any other Scriptural authority on the subject ? A. the sacrament of baptism is and enforced.: A DOCTRINAL CATECHISM. blood. this is not mv CHj^^ii^iU viiL Q. on the in the of the Paschal Lamb Leviticus. 209 A tions xvii. x. chap. is it not the partaking of the lody of the Lord?'' Q. No . Q. is not the com- munion of tht blood of Christ ? and the bread which we break. xii. several. —This make him mean by these is not my body. Paul knew well whether the sacra 18^ . chap. 16. To be satisfied that he was so in institu of much less importance. says : Cor. they are the reverse. and of great importance.'' whilst Protestants would words.

17. not ordinary union. or onij mere bread and wine. what they ought Paul to believe and practise. is koinonia. the word which St. then. Christ spoke figuratively. What ve?^se? (1 does St. under the . even by accident. how can the partaking of it be the partaking of the body Besides. After having said. how can the reception oi it be the communion of the blood of Christ ? If what appears bread. a word which expresses. own substance. He is here preaching to the Christian Corinthians. ple now explain these figures to the sim? and the unlettered to Why does he now. ment was the body and blood of Christ. but the closest any union of what in the next we receive with our Cor. why does he not. be only bread.210 A DOCTULN'AL CATECHISM. he body. how can St. Paul call it a cup of benediction or blessing ? If only wine. hint at such ? a meanins: St. Have you any Paul's words ? other reflection to offer on A. of the Paul uses to express communion. that t>! we are partakers the body and blood of Christ. the blood of Christ If the Protestant be the true sense of these words.) Paul say A. Q. and wine. Q. If the cup contain only wine. instructing thena in If. ? when he ought be plain and clear. call bread. x. Lord? not metoche. why does not St.

when precluded by their sins. altar. for THE SAME BREAD. by the order of the Almighty. so neither can Protestants. " same chapter? Are not they that eat of the sacrifice. That as the Jews. will give. partake of one and the sacrcd flesh of I The bread which . nor one body. partakers of the altar ?" Q. are one bread. in the Catholic sense of the sacrament. always. as the bread upon which they feed is not one. therefore. in the Protestant sense. in partaking of the victim. they ea* the body and drink the blood of Christ. these words adds : now are true strictly. but the Christian sacrifice Christ himself. but. all that partake Df one bread/' Now. be 211 " Foi we. — we that all is. . forms of bread and wine. Paul say in the next verse (18) of A. then each receiver partakes of a diflTerent bread and hence. are not the sort of Christians to whom St. What does St.A DOCTRINAL CATECHISM. . one body. except so also^the Christians. St. eat of the victims that were offered. they be cemented into one body. the Lord. being neither one bread. What does St. therefore. Paul's words would be nonsense for if the sacrament be mere bread. is my flesh. Paul addressed himself Q. Paul mean by these words 1 A. being mar y. by partaking of the eat of the sacrifice is .

was this way an ? inspired Apostle should instruct t4e imitate simple —would any Protestant minister St. and adds. that he has learned what he w^rites from the Lord. 24. the true Again. if Christ had spoken in figures at the institution. body. 23. On this all-important matte the arguments from Scripture seem inexhaustible St. Paul in this odd system of instruction ? . knew meaning of these words and if he understood them to mean mere bread and wine. 212 A DOCTRINAL CATECHISM. Paul. tlie is the body and blood of Christ . or this my body and my blood. and 25. used as a figure or commemoration. chap. Paul. that. in this new revelation to St. Have you any other Scriptu: tl argu* ment ? A. that what they believed to be br^ad and wine. writing. Mark. would it not be natural to expect. . say — this is a my . tells St. why did he not. as he was. St. he should cO afford vary the language so as tion of these figures ? some explanamost And yet he does not to with the the same words are adhered wonderful exactness. Paul . who was not present at the Last Suppei. to the figure of or a commemoration of my blood SIGNIFIES Corinthians. and Luke. instructing the ignorant — he Paul was these ignorant people. xi. Q. in Greek. Now.. 1 Cor. records the institution in the very language adopted by Matthew.

St. that he understood the sacrament to he the true body and blood oj Christ ? . Paul give any explanation^ which proves incontestably. in the sacrament. shall be guilty of the body and the A.A DOCTRINAL CATECHISM. there must be something more than mere bread. why this searching proof and trial befoi^ receiving it ? Q What are the concluding words of ? Si. if were only a cup con- And what would the unworthiness consist in. Paul. he " Therefore. Paul believed in the real prescould he call the chalice. or dinnk the chalice of the Lord unworthily. vfrse 29 . otherwise. the it for how chalice of the Lord. and so let him eat of that bread and drink of the — chahce ?" A. same chapter. That. 213 Q. guilty of the body and if the body and blood of the Lord were not there present ? Q. if only common bread and wine were present. whosoever shall eat this says bread. and how could the taining common wine ? — unworthy receiver be blood of the Lord. Does St. That . words ence What ? inferences do you draw from these A. Yes : ia verse 27th of blood of the Lord:' Q. What do you remark on the following verse (28) " But let a man prove himself.

worthily. so indifferent. Q. in Protestant sense. if not there. intelligible —then full are all St. Can you draw a^iy further (30) from there the next verse infirm and — proof of this " Therefore. and why is he doomed to this awful fate. for not discerning the body of the Lord." Q. receive. and many sleep ?" A. they are the most unintelligible gibberish that ever was uttered. . and a very strong proof. St. Yes. without discerning the body of the Lord. in many instances. Paul. eateth and drinketh judgment to himself. says w^orthy communions.— 214 A. if the body of the Lord be not there — cannot be insulted or profaned ? If the Catholic be the true doctrine. not discerning the body of the Lord. as a commemoration of the death of Christ ? Why. on account of your unin these words. What do you say on tliese words ? A. because you. if the body and blood of Christ are truly and since. above all. are many weak among you. is he consigned to eternal damnation for a thing. in itself. it really present. you are afflicted with sickness. '•' A Di^CTRlNAL CATECHISM. and ©van with death in punishment of your awfuJ : . Paul's words the and of meaning but. For he that eateth and drinketh un. How could a man become unworthy by eating a morsel of bread and drinking a little wine.

Pasch. most digwere only A. guilt 215 by the profanation of the sacred body and a punishment which blood of the Redeemer. as the only memorial of the Christian Pasch. then the figure is greater than the reality.A DOCTRINAL CATECHESM. hands. — we cannot suppose or drinking inflicted for eating bread mere wine. Certainly this is admitted on by Protestants as well as Catholics. the Protestant sacrament h is and Christianity natural bread • the the Protestant sacramen": manna came from on high came from the eartU . Church and dispen* Old Law ? all A. and strikingly illustrative of the sufferings and death of our beloved Saviour. The manna was miraculous bread. degraded even below the ievel of the Judaic rite. slain and offered up before the Lord. Assuredly not for how much more dignified. if the sacrament of the New Law bread and wine. Q. than is the unmeaning practice of eating and drinking bread and wine. Yes Christ himself declares it but if the Protestant bread and wine be the Christian the Christian . used as a mere figure of the Christian sacrifice ? . Q. Would nified this he the case. w^as the Paschal Lamb of the Jews. Q. Was . the manna of the desert a figure oj sacrament of the Eucharist ? A. Are the Christian sation superior to those of the .

the Protestant ant faith. manna was a heavenlj food of food. and has no heavenly properThus. Christ. foods. the or the baker's oven estant sacrament . and beHeve in the illustrious sacrifice and sacrament in which the body and blood of Jesus Christ are offered and received. the manna. is sacrament of all corruptible at . and yet sacrament has the taste of ordinary bread. ity of the New Law. has no these miraculous qualities the manna had was not of the taste all kinds of food. we are extricated from our inexplicable difficulties our understanding becomes unclouded we perceive at once the noble and significant figure of the Old. ed. Christianity sinks into insignificance before the wonders of Judaism. the on the SabProtestant it suffered not corruption.216 A DOCTRINAL CATECHISM. given only to the people of is God. . when we look at the Catholic Pasch. . . greater than the reality. Turks and Christians bath. wicked and virtuous. Jews and Gentiles. all times. according to the Protestty whatever. —we — —Moses —the figure is superior to all our notions of religion are subvert- find ourselves entangled in a dreadful But mass of absurdities and contradiction. and the hifinitely superior and illustrious rea) . the Protal! the common men.

Home. he gave thanks. thus provDr. say. who wrote in Greek. forty words expressing to signify. my body A. bridge (Proleg. or typify. say : " And having taken the chalice. that in the Syinac. But the simplest an- swer to the objection is. not Dr. Bible) confesses that Clarke was in error and the Right Rev. Adam Clarke. and said. they had an abundant choice of words ? Q. Luke. 1808. judge in Syriac. to Bagster's Polygl. chap. w^ho is well qualified to . Why then did they use the word. to you.'' London. Lee of Caming that Clarke was wrong. that I will not drink of the vine ?" till the kingdom of God come 19 And does not this . Dr. this matter. Does CHAPTER IX. Clarke has been expunged since by Mr.A noCTRlNAL CATECHISM." instead of " this REPRESENTS . Yes but this assertion of Dr. that the Apostles. xxii. IS. they wish to teach such. has discovered. the language used hy word nify or represent. to express Protestant doctrine. if when. Does not St. had plenty of words meaning to signify. take and divide it among you for I say . in the to represent. 21^ Q. Holy in " Ihs- course on the Eucharist.'' and Christy there is no that expresses " to sig- that hence Christ ivas compelled to say " This IS my ?" body. Wiseman.

These figures were the simplest language to the Apostles who were familiar with them. the and where we have these why may nof the whole he figu- A. 20. this glass. St. is the chalice. but its seal.•ilS A DOCTRINAL CATECHISM. immediately before Christ tuted the sacrament in verses 19. and not leap at conclusions. Christ says new testament. : wine that was shed. xi. Every one says. they would see that the above words were uttered not over the sacramental cup. insti- Q." commemoration or in i^memhranc^ Now we do not remember things . which was A. but over the wine that was drunk with the If Protestants Paschal Lamb.^ hence Christ is not in the sacrament . the chalice ? would have patience lo read the whole passage. it was not his blood. present hut things ahsent presff^n. meaning and the Apostles were acthe contents of it customed to the language of Moses " This is the blood of the covenant which the Lord hath . Cor. assuredly. chap. Lesides. prove that it was wine. but 1 Q.'' &c." meaning that the blood was not of the covenant." now. ir. two figures. Paul says " Do this for the of me. Christ which shall explains the figure in the words '' be shed for you the chalice or . this cup. — mad^ with you. and not his blood. rative ? — " this .

was when addressing the Apostles hence. and addressed them in a long A. in is the days of our ? youth. No. that. inasmuch as he his is now In . CATECHISM. offered on the altar. many . show the shall as you eat this bread.A DOCTRINAT. he may be said to be abis sent. fine. &c. will any Protestont be youth.. Eccles.'' Q.. . This xii. May not I these words. Q." " am the am the vine ?" Nothing was previously said by Christ to prepare the Apostles for believing that he was really to become a vine or a door." : " enough is to say. xi. says of thy fool Remember thy Creator in the days Now. for reasons. " As often represented in it.'' I &c. whilst he wrought a tremendous miracle. the sacrament a memorial of is death and the real death of Jesus not a Holy Eucharist. . not visibly present as he . invisible. our Creator Christ absent from us Besides. he understood as these others. " This is my body. with which Moses wrought so many miracles the victims eaten by the Israelites were memorials of the same victims thing present in the — — . " door. is a mere quibble. you death of the Lord till he come. Yes the manna preserved in the Ark was so Aaron's rod was preserved as a memorial of itself. but is only 1 Cor. 1st. 219 A. chap. chap. Can a thing be a memorial of itself ? A.

" he does not even hint that he speaking figuratively he enters no explanation whatever. — The Jews his disciples leave him. the good shephe> I giveth his life for his sheep. he explains himself instantly. you shall not have life in you." have spoken figuratii^h truth in the same . When chap. through enter my he blood shall all must enter. when he sanl. am door'' — John. was speaking fig This proverb Jesus spoke to them. "This is niy body. xv." In John. scandalized. was to them to believe give them should be Christ says. " Now. Mdiy not Jesus Christ. — are ex- all claim the : This is a hard saying . that we must live by his grace. showing. seeing this.220 A DOCTRINAL CAJ'ECHISM. to prepare )read he flesh. that he uratively. : " I am the immediately explains the figure door into the sheepfold by my doctrine and . that we must be united to him by love and obedience." Q. discourse. chap. yet he repeals : same words " Except you eat the flesh of the Son of man and drink liis blood. where he says he by calling us the branches . verse 6th. Christ This is is my body. as he was by is the vine. declares. / am any man the good shepherd. " I that the his own the 2dly. when . be saved. as the vine-branch lives by the sap of the vine. If in. — — says into these united to his Father. hut tluiy understood noty Christ. " x —the Scripture itself.

A DOCTRINAL CATEOllJSxM. where figures are allowed and useful whilst Christ is instituting a sacrament. when he said. Christ ?" 1 Cor. drank (not as the Jews. fountains. spiritual whose be- wounds. " And all drank the same spiritual drink rock Christ (spiritual) they drank of the spiritual rock that followed them. both prospectively and retrospectively. Besides." shall mean represents. like * 22 x." And was from all not the true spiritual rock. chap. — the blood of Christ. as the same verb nhap — " is" means represents in Exodus. He then says . . as from lievers. Paul is merely preaching. and of the Rock of Horeb as a figure ol water the . from the material and figurative rock Horeb) the spiritual waters of eternal whole. and the was Christ. Paul. Paul. . St. . No for St. eat (the Jlesh " You of the 19* . there IS no figure in the words of St. the manna as a figure of the b^ody. that here rhetorical figures and flow^ers would be highly unbecoming. and the rock was A. text. at the most awful moment of his life. '•' May not This xii IS the substantive verb " is" in the my body. in the act of making and every one w^U nis last will and testament grant. The word spiritual explains and does away with the figure. life ? the Q. the passage of the Red Sea as a figure of baptism. if careHe proposes the cloud and fully examined.

Even Rosenmiiller. that the word is should be here taken literally . x " This is the Sabbath to the Lord. How amusingly inconsecutive Protestants in their arguments against Catholi- cism to ! In a few Scriptural instances the verb he means to represent." which we have this is the Sabbath of the Lord. maintains. the original has. xxxii. The very same construction of language is used in Exodus." The same again oc : '' curs in Exodus. A. for it is « the Phase {cr Pass over) of the Lord ?" . decla ing. mean represent at but is to be understood are literally. No.222 A DOCTR1NA-. or this the day OY feast-day of the passover saci^d to the Lord." for " the festival to the Lord. in the 27th verse of the very chapter : under discussion Lord's passover. is This is the passover to the Lord. not at all though on the force of this text Zwinglius became so bold as to deny iransubstantiation. CATEChiSM. is — the sacrifice of the : that in the original " This here the sacrifice of the passover sacred to the Lord. finally. that he was " in a dream reminded of black monitor'' this text by some is. one of the most learned Protestant commentators." And. whilst in ten thou- . 5 : " The festival of the Lord. winte or is The fact that the verb does not mean represent in this passage." is " This is. Lamb) in liaste." So that the verb is does not all.

chap. A. Does not Christ himself say. that also in the Eucharist body find. after his ascension." — words the word is must be un- derstood. and visible presence . clearly showing that it has something extraor. St. Paul in the castle of Q. which he is not to quri —that his till the " times of the restitution of iSy all things. Yes but he speaks here of his mortal xiv : V ." sacrament bread. xi.'* until the . " The pooi* you have always with you. Mark. but me ye have not always A. because it has the appearance of bread but he calls it this bread. Paul calls it is the days. — suits their views. 1 Cor therefore bread. for he elsew^here says : " I will be with you all Q. sand instances because it it is to be understood therefore. not literally. but figuratively. Yes but the Scriptures assure us. A. He calls it bread. will Those who make St. like true philosophers. end of the world ? . Q. whilst every circumstance connected with the above text goes to prove the contrary. that in these " this is my body. even to the end. this objection that our Lord. appeared visibly to Jerusalem. dinary about it. Do not the Scriptures represent the body of Christ as in heaven. is therefore we believe both. they conclude. but he say^ .A bOCTRliVAL CATECHISM. He calls it bread. 223 literally.

Christ called it bread but he adds.—O^ TRANSUBSTANTIATION Q. the water after being changed into wine. shape. iii. because he is made from dust. The Scripture. Adam is ed the hone of Adam called dust. often calls things what they aj)pear to be. coloi'. is called water. What do you mean by Transubstantiation ? A. but we can form no notion of the nature or structure of the inward sub- . wo have man}" examples of Scripture. Again. Eve is call in Gen. the matter or substance in which these qualities 1st. Gen. smell. are called men. too. reside. to be that in bodies there are the two things . such as taste. Gen. man form. which mony we can acquire by the testisenses. partakes of the . body of Christ. outward appearances. The of the sensible qualities are objects oi knowledge. noted To comprehend all : this. 2dly. Exodus vii. CHAPTER X. and. in which the thing changed bears the name of that from which it is transubstantiated. &c.224 that A DOCTRIN'AL C i^TECHISM he who partakes of it. after it became a serpent John ii. the bread which I will give you is my flesh for the life of the world. ii. we must observe. xvii. angels in hu. Thus. . Aaron's rod is called a rod. Thus.

Yes . Can you show that such a change took place ? . with regard to the Holy Euception. xiii. is my body. body at one . that " this inward imperceptible substance of the bread and wine^ is. by the Almighty power of God. What it^ is . 4. Q.o for it when was Christ took the brea-^ instill his hands. therefore it took place in the inward substance. at the consecration. or with this bread when you says his — Tins receive is my body my body.) (Council of Trent. our faith teaches us. May it not be said that his body is with the bread ? A. or under this bread. charist. Q. he place in outward sensible qualities ." not be false made the it so. stance it is 225 beyond the reach of even our conNow. cap.. Sess. he declares that " body This . No . or with this bread. but he simply Christ held in his hand could not be bread and und the same time. but w." all the outward sensible qualities remaining entirely the same as before . changed into the substance of the body and blood of Christ. it : bread . or this bread eaten by faith. consecration. by declaring it The change did not take His words canto be his body. A.A LOCTRINAL CATECHISM. for Christ does not say : In this bread. it is riib gave to his disciples.

— John. is any other exam show. Yes the ruler . their qualities and perfection but we know . that the word of Christ a thing is what it was not he. How can one substance exist under thu outward appearances of another ? A. 3 — under the form of ''parted tongues of fire Q. ii. by pie than this. How can the body of Christ be in man places at one ' and the same time ? A We know little of glorified bodies. or . as if they really were men.) ? Q A. come down : before my that son die. Doefi A DOCTRINAL CATECHISiM. bodily shape of a dove . chap ate. iv. thy son liveth. As easily as angels servants in the Old who appeared to God's Law. —says fever A. of How such a change possible as well ask You may created out of nothing — how was the w^orld how were the waters . and Acts. thy son liveth and it the same hour Jesus said to the ruler. Go thy way. 49. produce sufficient to . that the left him'' is (Verse 53. 50 to Christ " Sir. 22 the Holy Ghost appeared under the iii. Q.. was the effect ? chap. affirming that fo7'e. under the outward appearance of men. 226 Q. the Scripture. and spoke and walked and Luke. Egypt turned into blood . Jesus saith to him . to a living serpent — —the dry rod inat the water into wine Can a. chap.

In fine. How did he. they did alieat and had their fill. that it is possible for God to make a camel pass through the eye oi a needle and how did the body of Christ pas> through the door and throngli the sto'iie ? for A. that they are not like mortal bodies. though invisibly." Q. chap. fishes he divided among them ALL. — Cor. then. so as to feed five thousand men with five loaves and two fishes. whilst in after his ascension. Christ created new loaves . 227 xv. Q. Our Saviour says. Q.A D(. —John heaven. 6. XX.'' and that " they filled twelve baskets oj the fragments of the five barley loaves. . and four thousand with seve-n loaves and a few small fishes. How did our Saviour's body pass through the stone with which his sepulchre was closed ? Mark xv. appear to St. Mark viii. How did his body pass through the door ? 46. again the Scripture declares. that our bodies sha31 become like the angels. No that ''the two — . No for the Scripture says. endued with the properties of extension and inexhaustibleness. andfislies ? . and there were twelve baskets of fragments remaining. Perhaps each one only took a little ? A. 40) was intended and calculated to meet and remove the objections of unbelievers on this the loaves and fishes having been misubject raculously. the miracle of the 1 multipHcation of the loaves and fishes (Mark vi. Perhaps.CTR1NAL CATECHISM. 26. How can the body of Christ be contain ed under the compass of a small host ? A. Paul ? — . — 19.

is Ambrose. or in the Holy Ghost. chap. the bread of our Lord. when he appeared under the form of a dove. and therefore . lib." " I into . says " . 4. in is : Large Catechism. 3.•^28 A mCTRINAL CATECHISM. Before the consecration. iv de Sacra. is better attested. the exercised on siibstance. as under the form of bread and wine ? A. How can the same thing appear under two different fonms." his chpnged into the body And St Gregory of Nyssa. who was God-man. . ii. declares firmly believe that the bread is changed the body of Jesus Christ. Are not matter ? senses deceived in i/ns A. and yet appeared to be only man. 37. No : portion of Christian doctrine St. 22 and under the form o^ of a dove well might — parted tongues —Acts . . Q. the senses were deceived in Christ. Not at ill the serxses can only be employed on ex ernal qualities they are not In the sacrament. As you say. they perceive all that is within tlieir provLace. of tr an substantiation been believed in every age of the Church ? the doctrin-e Q. bread only but after the sacred words are pro- present nounced. The Holy Ghost appeared under the form Luke iii. chap. Has A. the Q. external appearances are those of bread and wine the senses perceive these.

present at other than moment in lohich it was received. but by virtue of the manducation. — there it was. Christ permanently present in the sacrament. blasphemy . and is. Ambrose — Lib. Christ did not say : This shall be my body when you body." body was the latter is there. at any other time than when U is received A. Q. — that ? is. this is my is The present. iv da 20 . or his words w^ere had not yet not true . but absolutely. A. What says Sncr. marked by the word Q.? A DOCTRINAL CATECHISM. At the either his moment Christ finished the pro- nunciation of these words — " This is my body. but the disciples it. his body was received the present. not by virtue of the words of consecration. That the body of Christ would be present. 4 ? St. He is really from and after the time the and permanently present words of conse? cration are pronounced. what would be the consequence A. Q. How do you prove this A. If the Lutheran doctrine in this matter were true. therefore. Throw a little more light on this. receive it. which is a gross absurdity. Is XI. Q. 229 CHAPTER Q. chap. not the future time.

If the blessed sacrament should fall into fire or water. How long does Jesus Christ remain un? der the species A. ''The words of consecration aie as efficacious as those employed by God in the creation of the world. Q. of persecution. no insult if this would be offered to jmpassiblo— He him He is immortal and can suffer no more and in the . the body of Christ is present immediately after the words of consecration. happened by by accident. as the w^orld existed immediately after the pronunciation of the words which di^ew it out of nothing. and the bishops were wont send it. Ke would be insulted the fault of man . " can its imagme imme- that the consecrated host loses virtue diately after consecration/' Q." Hence. it In times w^as kept for a considerable to time . A. as a mark of their strict union. but if . Eucharist for the sick in holy vessels. " None but a fool/' he says. Have you any other proof of the permanent presence of Jes2is Christ in the Eucharist 1 A. Q. Yes the Primitive Church preserved the . Cyril in his Epistle to Coelo- A. . As long as the species exist. one to another.280 A DOCJRJSAu CATECHISM. Repeat syrius ? St. Q. would Jesus Christ suffer or he insulted ! A.

. reason to carry in triumph the holy sacrament. If the Israehtes carried the ark of the alliance with great solemnity. more than justified for it. not seeking our adorations. Should we adore Jesus Christ in ths llessed sacrament of the Eucharist ? A. the species only are consumjed or changed. or any other such. so before his sacred person. Yes the sick. May it not be said.A DOCTRINAL ^ATFXHISM. of which the ark was only a mere Q. Are Catholics justified in kneeling before sacrament when it is carried past street. XII. either to '( them in the A. how much more are we bound to do . Q. Certainly because He. the blessed Q. CHAPTER Q. 231 cases nientioned.. according to Scripture. is truly present on our altars. hut tc be the spiritual food of ou^ souls ? A. whom all the angels adore. Catholics have much more figure. Jesus Christ was in the cril of Bethlehem . that Jesus Christ is in the sacrament. we bend the knee at the name of Jesus. or in re ligious processions . Do Catholics act properly in carrying the adorable sacrament with religious ? pomp and solemnity in processions A.

his partisans order . Kemnitius and it. For what end was ance instituted baptism. yet the Magi neglected not to adore him. chap.232 not. CHAPTER Q. Spirit. Ambrose. it him re- Wherever Jesus Christ there he is to be ceived and adored with sovereign honors. 98. Are point ? the Lutherans agreed upon this A. the sacrament of Pen* \ A. iii de Sanct. ? I. a true sacjament? tecause it Yes has all the essentials of .'' Q. super Psal. the adoration of Christ in the Eucharist Illvri- cus and his party forbid ON THE SACRAMENT OF PENANCE AND CONFESSION. : St Angus. yet that man neglected not to give is. A. Is it . says " adore Jesus Christ during the cele: We bration of the sacred mysteries. says " It is sinful tc neglect to adore Jesus Christ ik the EucharisL'' St. No . Lib. For the remission of sins committed after Q. not merely to receive that man's adoration. 12. He cured the man born blind. to A DCJCTRINAL CATECHISM be adored merely.

by which our sins are forgiven.'' Here Christ works a mendous miracle to prove that he. 20* . can forgive sins. a sacrament. Q. even as man. In Matth. had this power from his Father. to the pastors of the Chwch ? day of his resurrection." Be of good The Jews say '•' : " He blasphemeth. ix. 21: "As my Father hath sent me. Q. inward grace in the sanctifying grace of God. and glorified God who had given such tre- [)0wer to men." of " Jesus replies. That Jesus Christ.A DOCTRINAL CATECHIrfM. 233 outward sign in the sentence thft of absolution pronounced by the priest. Q. that they might that the know it. and the people glorify God who had given such power to men. thy sins are forgiven thee. What do you conclude from this ? A. sick of the palsy. which he certainly had. power the very A. therefore he gave power to his Apostles. Does he communicate this power. On — from his this Father to forgive sins . Jesus heals the to man and says him : " heart. as man. chap." but he himself. that he works this miracle. Son man \nd hath power on earth to the multitude seeing forgive sins/' feared. by the abovcj text. Where? A. had. I also send you . and it is evithe — — — dently instituted by Jesus Christ. even as man. he says to them John xx.

to clear Q. 18 —Christ says — : "Amen. away A. and does only what "Jhrist would do for the sincere priest ac:s penitent. he diu The n the person of Christ. What does he immediately add. . when he pardoned the incestuous The Apostle declares. Can he pleases ? the priest forgive or retain sin as to act as St.234 A Doctrinal catechism. God would not give to angels or archangels earthly princes have the power of binding the body. but the binding of the priest reaches even to the soul ratifies . I say to you. No . sages ? A.what the priests do below. " To the priests is given a power. and the master confirms the : . . and whose sins ye shall Again Matth. he said ." xviii. shall be bound also in heaven and whatsoever ye shall loose upon earth. which ." —2 Cor. they are retained. they are forgiven them. retain. God above. Chrysostom on tfiese pas. that what he It Corinthian. " ii. ." Q. in the person of Christ. Receive ye the Holy Ghost whose sins ye shall forgive. all " doubt as to this power ? : Breathing upon tbem. whatsoever ye shall bind upon earth. did. sentence of the servants. shall be loosed also in heaven!" Q. What says St. he is bound Paul did. A.

and have . to be absolved. On what conditions can the lawfullyordained and commissioned piiest exercise this power ? A. Q. 235 Q. In the first place. if able. from the clearest testi iuony of the Old Law When a man or woman shall have comnutted any of all the sins that men are wont to comn it. must detest his sins he must be firmly resolved to avoid sin and its occasions in future he must be willing to submit to whatever penance the priest imposes and. Is it not blasphemy to say that man can that forgive sins ? A. men. — . can do so that men may have that power. not commissioned by God for that but it is no blasphemy to pose.. pursay. and yet they certainly had such power. CHAPTER Q. he must confess all his — . Is tice ? II. since the Apostles were men. shall have transgressed the commandment of the Lo]*d. No. ? Q„ How do you prove this A. — nns. the confession of sin a modern prac- A. The penitent. and. hey shall confcs:i ikeir — '' . by negligence. that power from God. A DOCTRINAL CATECHISM. it is as ancient as revealed religion. Certainly it is blasphemy to say.

if he merely confess . Q. 24. —Num.23tJ /v UOCl'KiNAL CATECHISM principal. and restore the over and above. That there went out to him all the country of Judea. St. v. confessing . per " . and were baptized by him in the river Jordan. xxviii. But did not this confession merely mean confessing sin to God ? A." tion. but penance and restitu- Q." — Prov. sin. vi. Did the practice of confession exist immediately before the coming of Christ 1 A. 6. 5. and a fifth pan Here we have not only confession.'' — Mark i. for there is a shame that hringeth and a shame that bringeth glory and graced See also Ecclus. makes a real confession. about to be hangeri. not In see the absurdity of this subterfuge do they consider that a culprit. John the Baptist. of ihf soul sin. " He that hideth his sins shall not pros- but he that shall confess and shall forsake shall them obtain mercy. 31. Q. Quote other passages on matter. •' their sins. his sin in his own mind or heart to God ? No tlia/ every execution that takes place proves . Protestants must be blind indeed. 13 Be not ashamed to say the truth for the sake . this importam A. Certainly for it is said of the immediate forerunner of Christ. and all they of Jerusalem.

How do you prove that confession ? a Divine institution A. Num. must have been made to men. That before the pastors of the Church can exercise this power "-he sinner must con* less his sins to them. CHAPTER Q. chap. v. where Christ says to his Apostles " Whose sins ye shall forgive. tie 23*} does not. xx. New Law. sages xviii. Confession a Divine institution. Besides. they are forgiven them and whose sins ye shall retain. but the Church has Q. fixed the time for the performance is of that duty. is is confession institutea ? God or by the Church A. The . Confession is the revelation oi sin to man. Matth. Q. a matter of for little consequence in God knows all things we confess to him in spite of ourselves. confession of sin to God . From John." and from : . they are retained . 22. What do you conclude from ? these pas- A. is in itself. and the fifth pai^t over and above. . chap. without contrition. In by the III.A DOCTRINAL CATE {^HISM. as the restitution of principal. you see that the confession must the have been to men.

Why By SO? according to the the above text. Q. " If we say we have no sin." Q. the puiest cannot kno^% what sins to retain. The priest is a judge who must decide what sins he ought to forgive. 8 ? A. A. no judge can pronounce a deto retain cision without hearing the whole case. May it not he said. was the power of hinding and loosing. we have no and this confession of ouj nns. the priest has powei dis- to forgive or to retain sin.238 A DOCTRINAL CATECHISM. because. that this saysii. i. Q. the powder which Christ gave to his Apostles and their successors. what he ought now. to open and it shut the gate. God is faithful and just to forgive us our sins. hut A. merely regard God and not the priests ? . ing. now. in that case. we deceive If we ourselves and the truth is not in us. is appointed merely to declare ? the sins forgiven No . Q. confess our sins. for the keys ai'e given. the . not the power of dedaring the penitent hound or loosed. Hence. position of the penitent sion. A. May not Protesta^nts say. not to declare that is open. or what to forgive. without confes- exercise of this power is impossible. Q. Throw a little moi^e light on this. What do you find in 1 John. that the priest is not : a judge.

just.A DOCTRINAL CATECHISM. 239 A. they are forgiven. 16. God here said to be faithful to forgive us because he promised our sins on the condition that we confess them. if we and confess our sins. these words will keep the sins Whose texts you shall forgive. but to any neis^heither public it A. Q. v. that you may he saved." Q. It to make on says. It means confession of sin or private. and pray for one another. who is faithful in promise he made and just. we : confess our God. bor 1 May not this confession. St. not to mean public and general the priest.'' Here we have confession to man laid down as a contherefore dition to salvation. Can you produce any other Scripture on this subject ? of A.. for either will be sufficient. for wha^ . chap. James. Have you any other remark this passage ? A. The words : of the Apostle are " If the same as the following sins. and means to the pastors of the ieclared to have power to Church who ai*e absolve . They must regard the priests for whc would dare to say to God that he has no sin ? And does not God know all our sins already . God is iS faithful and just to forgive us. without having recourse to our confession ? Q. says : " Confess your sins one to another.

Q. " confessing and showing their deeds. Cyprian. That St. Cdv ." should bring their books together and burn them. . his Sermon. Paul and the converts of Ephesus were thoroughly Catholics in this matter. cient Church. Is it clear. What do you infer from this passage? A. sins ? Is IV. who would confess to those who might divulge hi^ sins and destroy his character ? CHAPTER Q. What did the Apostles require of them besides confession ? A.'' Q. the 19th chapter of the Acts tells many who believed came. and who would be scandalized by them ? Besides. Yes us. from the Fathers of the An. that . Q. in the same circumstances. in Scripture tc there any example py^ove that the first Christians confessed their A. " That many of them who had followed curious arts. would be the use of confessing private sins Ic the public who cannot forgive them. that private confession urns in r//- UMys practised 1 A Yes St.240 A DOCTRINAL CATECH11M. seeing that they did exactly what the pastors of the Catholic Church and their people do at the present day.

A. A. cured " The Jewish priests could not cure the leprosy of the body. ' Did Christ then say without reason What you shall loose upon earth. 229) remarks: "Our sins must necessarily be confessed to those to whom has been committed the dispensation of the mysteries of God. Basil (in Quaest." Q. every whHst he is yet in Ufe. 6. Expos. in Ezech. What says de Sacerd. they merely declared M . Brev." Q. Reg. What are St.A DOCTRINAL CATECHISM. St. confess his sins/' St. cap. confess your sins. What says T. " If you obtain grace. one. shall be loosed in heaven ?' Were the keys then given to the Church for no purpose ?" See also St Jerome. 10. Chrysostom ? Lib. St. 10. 228. 21 ." Q. Ambrose's words ? Lib li de Poenit. Lapsis. iii A. but effects the cure of the leprosy of the soul.) says " 241 let : My dear brethren. chap. but the Christian priest does not merely declare. " Let no one secretly I do it before God. . xlix. Augustine say. I sii? ? Hom. for an humble confession bursts all the chains of sin. and in a state to Drofit by the advice and assistance of the priest. he knows mv heart and will par: don me.

why Prot because it (Slants abandoned confession they abolished it.242 n DOCTRINAL CATECHISM. and they did not wish carry their cross tors . teach Q. the thing w^hich they called the Reformed Church taught them. was troublesome. it was useless to practise confession or any other — Scriptural w^ere precept . to secondly. al\ and confess all that. be fools to put —hence. Q. and hence. theBookof Common Prayer teaches . says the Confession of Ausrsburg. of ? keep secret the their people wouW any any thing in their power. thev can bring to their recollection. because their pas- were not lawfully ordained and commissioned priests. thirdly. "no man can remember all his sins. Because. confession to them was useless . that faith alone was quite sufficient to save them. as they had not the power to absolve. fourthlj^ to these ministers sins bound by no law confessed to them. A. Q. after earnest and careful examination of conscience. hence. the Chm ch Englanl I thing on this subject Yes. Does A. Was No . Certainly not since the Cathohc Church . Is this a good and valid reason 1 A. that her children be sorry for their sins. the above the real reason ? first. sion ? Why did the Lutherans abolish confes* A. only requires." Q.

v. I would say. according to Scripture. of Faith.) whose ministers have no ordination.'' Q. both confession and the power of absolving 243 . of Sick.A DOCTRINAL CATEClliSM. — they shall be forgiven him. and let them pray over him. In James. What do you conclude from these words ? A. to the letter. Q. Whei^e does the Scripture mention the sacrament of Extreme Unction ? A. anointing him with oil in the name of the Lord. and the Lord shall raise him up. and the prayer of faith shall save the sick man. (see Confess. every Christian in danger of death should oe anointed by the priests of the Church. That. eternally about following the Scripture. You boast. 14 " Is any one sick among you. ^^'hurches have never succeeded in this attempt OiS EXTREME UNCTION. What would you say to a Prctestani touching these words of St. let him bring in the priests of the Church. w^ould willingly lead But these spurious their people to confess. in every . James ? A. and even the certainly Kkk of Scotland. and if he be in sins. chap. Visit. Q.

St. through the sacraments. then. vi. this passage . all p-riesis are ordered to anoint . that this pas- sage of St. Paul works miracles through Confirmation. No . Have you any other rejdy ihis to make on matter . like that in St. however. hibition These miracles were part of the sacraments ad- were an extraordinary exof God's power to induce an unbe- —they lieving world to admit. of the Acts. May not Protestants say. Mark. 13 — " And ?" they cast out oil many were devils. but to admit also the truth of Christianity.. impossible to explain James are so clear them away. and anointed with healed them many is that sick and A. Yes ^hat it is the words of St. Q. not an essential ministered. rather a confirmation of our doctrine for the Apostles. the world was converted. whilst you are aware thai there is an express command in the Scriptuie to this effect ? Q. as in the 19th chap. these wonderful accompaniments of the sacraments were no longer rxecessary. thing how is it. that you never anoint one of your sick. often wrought miracles. When. not only the sacraments so miraculously established. By rords. 244 . A DOCTRINAL CATECHISM. chap. ? A. James is to he understood of a miraculous unction.

1 . is the circumstance. Mark . effects are not at St. from St. that the Apostles are called Presbyters in l-i Petei*. Mark it is onlv clear that many were anointed 3dly.A DOCTRINAL CATECHISM 245 2dly. : as well as to the pastors of the Church Finally. a. called . this does not appear : By the words of St. Does not the word Presbyter mean Eldet in the above passage ? A. and sicknesses. Is Extreme Unction 23^ sa^ranierUf . Certainly not in the Protestant sense in the primi- The tive pastors of the ages. Q. 1. i. i. all attributed to the unction mentioned by Mark. James : all the sick are to be from St. Church were. who are neither ecclesiastics nor laymen) were unknown in the Church. James. expressly confined anointed to the priest . by St. Q. ance. until Protestantism sets the made its appear- But what 1 matter at rest. and in John. is to produce the effect of saving by the remission of sin. by a material mean. because they were generally elderly men such things as Kirk elders (anomalous beings. which proves it evidently 1o be an institution of Jesus Christ for only He. can produce such an effect. Now. is given to others. James. the unction mentioned by St. whilst the gift of healing maladies in St. Mark. in 2 John. 1 . v. This duty of anointing the sick is. Presbyters . such .

this How do you show that Christ institutea ? sacrament question. taught by the Redeemer himself. according to these words " And the piayer of faith shall save the sick man. and sometimes the restoration of the body to health. Divine confers invisible grace. — — . A. The sanctifying grace of God. that such a man would even speak of a rite." Q." James. whichu institution. James to be and can they for a mo ment imagine. and the Lord shall raise him up. by which sin is washed away and forgiven the actual grace of God. he had the express institution and authority of his Divine Master ? Q. What is the invisible grace given ? A. by Q. The anointing with holy oil. and if he be in sins. raised up. Q. and forgiven his sins. believe St.246 A UOCTKIXAL CATECHISM. Clearly . v. Protestants must be very ignorant to ask this They . anointing him with oil in the name of the Lord. unless as an Apostle. Do the Fathers mention this Facramem an inspired Apostle in their lO'itings ? . by which the soul is strengthened. A. accompanied by prayer " Let them pray over him. by which man is to be saved. — they shall be forgiven him. Wliat is the sensible sign 1 A. because it is a visible sign.

himself up for a Christian teacher. sends the pastors of the Church A. Serm. (See order for Visit.. teach ye all nations. the sick man should receive the Eucharistical sacrament.: A DOCTRINAL CATECHISiM. appointed their These first pasin making their successors and thus. in order to comply with the words of the Apostle James. baptizing them. — * Q. Who f ir. 247 A " x\s St. Yes is . Is any sick amongst you' '' &c. V chap. Augustine. of pastors has continued down to the present day. aided by the Spirit of selection.. God . 215 de Temp. these words : " Going. Did this rite ? the Church of England ever use Liturgy of A. through the chief bishop of the Church. Christ himself sent the first pastors. the body Q. if he he chosen by the people^ as the F^^esbyterian ministers are ^ not set May any man . and then the unction of his body.) ON HOLY ORDERS. the use of Chrism and Extreme Unction ordered. therefore. Q. in the first Edward the Sixth." tors. of Sick* page 114. says often as sickness happens. &c.

with fall into the pit. even . xv. — A." says St. on this subject ? : John. What are the principal duties of pastors of the Church ? A. Certainly not since St. chap. but chmbeth up another way. 19 to forgive sins by the power with which God has invested them. Christ says " For by the sheepfold." " How can thej preach. Mattk xxviii 19 to baptize. (See texts quoted. 14—those he that entereth not — who intrude themselves into the pastoral office. This is clear from the words of Christ who said he would be with them all days. 4 to himself.248 A DOCTRINAL CArECHlSM. 19 to offer up Luke xxii. will " are represented as " blind leaders of the blind. Did the Apostles communicate their sa* cred powers to those who succeeded them ? A. xxviii. the holy sacrifice of the Eucharist. administer the holy sacraments of which are we now treating. as regaros each sacrament. — . their unfortunate followers. the preach the Gospel. . but he that is called (not by the mob. x. the same is a thief and a robber. Paul says. . . In St. but) by God as Aaron was.'' Again Matth. x 15 : — " unless they be sent ?" texts Q. Have you any other A. Matth. John xx. " Neither doth any man take the honor V. Paul again Rom.) Q." Q." who. Heb. 22 and to To — — — .

wherein the Holy Ghost has placed you In fine. bishops to rule the Church of God. the other Apostles elected and raised Matthias to his the Apostles place. Paulc —Acts XX. days. at all times. Q. as the Church therefore. he meant that he would be with them and their successors all Besides. Certainly as . of necessity. it must have. When Judas fell from the Apostleship." XX. 19. days. according to that ric let —Acts the another take. St. to 28 —address the chief pastors who were *' succeed him in these words to yourselves. the bishops Church of God. all Now. Paul are to rule : — says. Take heed and to the whole flock. Are bishops superior thority and jurisdiction ? A. priests in au- as much superior to the priests were to the other disciples.udges of the prijisthood. but under two or three witnesses . as they are here constituted the j. In 1 Tim. pastors ordained and sent to as the Apostles were. we hear St.: A DOCTRINAL CATECHISM. he says "Against a priest. 16-24. receive not an accusation." from which is the superiority of bishops more than evident. 28 — — prophecy " His bishopActs i. even to the end. he could not be with the Apostles pastors of his ." the religion of Christ was to be the religion of therefore. v. all time . . to the 249 consummation of the world.

bishop of Crete : thee in Crete. Paul says to " For this cause I left Titus. Acts vi. Q. Paul says to Timothy " Neglect not the grace that is in thee. How do you prove this ? A. vv^here St. and from I also appointed thee . and shouldst ordain priests in every city. Q. 22.'^ " Stir up the grace and in 2 Tim. None but bishops. Paul tells that bishops from tradition ? . 3. in the sacrament of have ice the outward sign ? A." where St. In the imposition of the bishop's hands the delivery of the necessary instruments.250 . as 1 Tim. iv. 6 and that of SS. i. Acts xiii. where St. and prayer. A DOCTRINAL CATECHISM. Who has the power to ordain priests ? A. which was given thee by prophecy. In 1 Tim. Where. 5." Q. 6 of God which is in thee by the imposition of my — Read the ordination of the . holy orders Q. From Titus i. v. that thou shouldst set in order the things that are wanting. by the imposition of the hands of the priesthood . " not to impoee hands lightlv Ephesus bishop of on anv man. seven — : : hands'' Q. Paul and Barnabas. 14. Where does it appear that inward grace is conferred in this sacrament ? A. Can you establish the superiomty . Deacons.

Q. who succeeded St. like as the blessed Apostles have commanded us for who is the bishop." you to obey your bishop.-— priest . says and schisms rise from no other source. as Aerius had done.whether you be priest." Q. — -' . authority of the bishops. consisted in maintaining. 17. has a right to give baptism. : says. Peter in the See of Antioch. de Bap. 55. CATECHISM. from the very ment ther. Ep. condemned by the (Jhurcl\. : Tertullian. Cyprian. : obedience to the chief pastors/' Lib. That the 65 Heresy. . but not without the St. The bishop. 251 establish- A. ad Trail. It becomes all. but he who has all power and principality over Again Ep. that the powers of the bishop and Uie were equal. Ignatius.— A DOCTRINAL. . Ae A. deacon.. of Christianity down to the time of Lu- we defy any adversary to priest." St. Very clearly. ad Magnes. " Reverence your bishop. but dis. He adds. person considered a name even one who was not or ? dainea by some bishop. or " Heresies laic. and in nothing to resist him. a disciple of the Apostles. What do the Fatfiers say A. as Christ himself. What says rius ? Epiphanius —Con. cap. Epist. . and next " the priests and deacons. that thexe is this difference between the bishops and priests. writes indeed. St.

Q. conclude also. I doubtful . It has the outward sign. " there is no ministry.252 A DOCTRINAL CATECHISM. Churches. that the priests are the sph'itual fathers of the people by baptism. " Where there is no Episcopal ordination/' says the Protestant Dodwell. lias marriage all the necessary constitu'mts of a sacrament ? A. in other all. the ministers are not ordained at or ordained is by men whose Episcopal ordination hence. no sacrament. That none but Catholics have true and real priests or pastors . in the mulua^ . that secta- rians are deprived of the greater part of the sacraments. whilst the bishops are the spiritual fathers of the priests by ordination. because he was only a priest. Q. and their Church forms no part of the Church of Christ. no Church. Q. because. All the ordinations of Colluthus were de Glared null." ON MATRIMONY CHAPTER I. — their ministry is not of divine appointment but self-constituted. What was done at the Council of Alex- andria ? A. What do you conclude from all this ? A.

. Paul express" Ephes. that God is the author of marriage. speak in (Christ and in the Church. 32 This is. if this be not its meaning. externally signified ecclesiastical . what. 6. The in^vard grace IS that which enables the married couple to discharge their duties faithfully and in a Christian manner to one another. such graces as will enable them to dis- charge the duties of ly says. where it is said. 253 ac- consent of the parties. is a great sacra — ment.' that marriage in the New Law of Christ and in his Church. . 2dly. companied by the other conditions which th6 law requires. I v. xix." Q. St. How does it appear that grace is conferred in the sacrament of marriage ? A. and to train up and the their children in the fear of God Divine institution is evident from Matth.i* -DOCTRINAL CATKCHISM. that he will give to those whom it. : he joins in this holy union. a great sacra- would not make sense. and sureJy you will admit. xix. quoted above. if marriage be not the great sacrament here alluded to w^hat s this great sacrament in Christ and the ? Church -Christ himself and his Church canDct be a 2. In the first place. you see from Matth. '' Wherefore they are no more two. but that is. but one flesh what therefore God hath jjined together let no man put asunder. for the passage — — .reat sacrament in Christ and thf 22 ment .

therefore. then every sacrament confers grace. of same chapter ? A. as the Chmxh is subject to Christ." than at any former period of the world ? St. is what mystery there a sacrament It in marriage. love your wives. if not a sacrament. Q. if be not 1 and. but also of grace . What does St. Jerome. and was I . woi^d Do " net Protestants translate the above sacrament'" by " mystery. Augustine reads sacrament .. Paul say. in the preceding ve'*^ses 24 and 25. you have only to ask them. object in doing so . and the Old. 254 A DOCTRINAL CATECHISM Church. Yes but they had an . Husbands. Q.nse of the text. how is it greater " in Christ and the Church.' in Ephes. to the truth of the Hebrew^ who lived fourteen hundred years ago.32? A. that he might sanctify it. love." Here the union of man and wife is likened to the union of Christ and the Church but the union of not only a union of Christ and the Church is Christ also loved the . so also let the wives be to husbands in all things. who restored the New Testament to the truth of the Gi^eek. but if marriage be this great sacra- ment. as Church and gave himself up for it. such also is the union of man and wife. " Therefore. v. they wished to deny the sacrament of marriage and to show them that they have made nonit s6. and St.

among his Christians.. writes ment in the union of man and ivife. 18.'' to meditate : Q. cap." and again " In all nations. 335 and c: x de Nupt. What does St." St. i Q.'' " Christ St.A DOCTftfNAL CATECHISM. 2. — — . i. vii. xxiv. Ambrose Lib. die sanctity of the sacrament is of the greatest weight . p." Q. ahd in Cap. the holi- ness OF THE SACRAMENT. in Treatise de Monog. in Joan. Augustine say as to the sacrament of Matrimony De Bono Conjug. 255 who was one or ' of the greatest hnguists of that age. 8. p. c." TertulUan also. chap. cap. T. Repeat his words I Cor. St. and gave grace to marriage. 1 mony hb. there is. —says — — : By all means they ought : on the sacrament of marriage. " There is a great sacra^ 5 ad Ephes. ? A. Ibid. Are the all Christians hound to man-y by of God ? A. besides. St. Ireneus. Paul aas given a very bad advice. Haeres. if' they were. the great good of marriage consists in the propagation ol children and the fidelity of the parties but — . " Adv. any other — this St. ii. " But I say to the unmarried and to the — . 22 sanctified wedlock. Certainly not for command . Cyril adds—Cap. 337. Jerome reads HacrarnenV' for "mystery. vi. i de Abraham. He says "In the marriage of our women. expressly calls matria sacrament.

to live." Hence. in same chapter. it is good for them if they so continue even as /. seek not a wife . a vii. that those who do not . and let every woman have her own husband ?" A. Paul "Art thou loosed from a wife. This is not a command to all. in same chap But for fear of fornication. life. like himself." and. tkat. but a blessnig by which God accords fecundity to all Those Protestants who unthat shall marry. feel. they can live chaste lives. the Apostle's meaning evidently is. '' the Apostle say. and the whole human ? race. and that once married.. Yes but in verse 1st. says. Indeed. all who are able." and in verse 9th. " But if they do not contain themselves." Q. let every man have his own wife. verse 27. to increase and multiply A. and each wife to her own husband. mus< charge St« Paul.256 widows. one of God's inspired Apostles. ought to marry. in several passages. " It is good for a man not to touch a woman . in Genesis. A DOCTRINAL CAl KCHISM. with ^le help of God's grace. derstand it as a command. he exhorts single Q. he says. with breakmg the law of God. With what face cau I . (See chap. St. ver.) Does not God order Adam and Eve. let them marry. Does not ter verse 2. each man should confine himself to his own wife. 7.

oblige those who enter keep the vow^ of chastity. A DOCTRl^AL CATECHISM. Q. does she oblige them to this ? Why may A. which they have voluntarily. That they they may be more at liberty to discharge their duties to their flock. and after mature deliberation. when typhus 22* . but she priest. II. and are still openly visible to all. Q. the Cholera. She forbids priests obliges no one *to become a to marry. and that be totally disengaged from temporal matters. Does the Catholic Church forbid any one to marry 1 A. God.. see- number of themselves never marry. To to made Q. Does she not forbid priests ? the marriage of A. and what will they do with those ^^ho ing that a great cannot get married ? CHAPTER ic^. even bv Prot^estants. 25"? Piotestants bring forward such nonsense. priest These advantages of tlie unmarried over the married Protestant minister. she leaves every one at liberty to do as he thinks proper. No. To what does she into Holy Orders ? A. during: the prevalence of that terrible pestilence. were acknowledged.

" was taught by the Apostles. A. Q. may please but he that with a solicitous for the things of the world. Q. . were bishops or priests permitted to marry after entering into holy orders ? A. Cor. are . What reason does this the Council give for ordinance " ? tfie A. how wife he is may please God. What are the words of the Second Canon . No we defy our adversaries to name even one such case. fever and other contagious diseases scourge oui population. must lead continent lives. how he his wife. chap.'' Q. Yes he says — : without solicitude 32 ? " But I would have you he that is without a wife is to the is solicitous for the things that belong Lord. What do you irfer from been said on this subject ? all that has A. That reason.) Q. Does tages in 1 St. antiquity. and he is divided. and has been always practised by the Church." adds Council. In any of the early ages of the Church." Q. This. of the 2d Council of Carthage '' ? A.'' (Read also verse 34. priests. Paul clearly urge these advanvii. and all who are charged with the administration of the sacraments. That bishops.258 A DOCTRINAL CATECHISM. and Scripture.

sentiments of respect.A DOCTRINAL CATECHISM." Is the use of ceremonies authorized by ? 1 Scripture things be St. Why does the Church make use of so many A. different ceremonies ? First. 25^ and prac a. to enliven and increase de- votion and piety by senses . CHAPTER Q. xiv. to give external expression to the interior religion . der . ON THE CEREMONIES OF THE CHURCH. and secondly. There w^as nothing superstitious in the ceremonies of the Old Law. says : " Let all done decently and according to orand the ceremonies of the Church con- tribute much to these ends. devotion. ? ceremonies A.. Paul. easily to a and illiterate knowledge of the mysteries of religion. Cor. A. to lead the simple more Q.1 on the side of Catholic doctrine tice. . 14. why then should there be any thing superstitious in those of the New? Q. I. moving and striking the thirdly. Is there nothing superstitious in thesf.

the camp. to Q W/iot icoula you say a Protestant who condemns ceremonies ? A. and you would rob God's service of the solemnity and grandeur to which propei ceremonies so much contribute. less when sitting ? more convenient and troublesome I . the bar. covered is when the minister prays. — . it bit at . and when your interpretation is as good and as correct as that of your minister why have your children baptized. and the civic and yet you would banish tliem from the service of God your ball-room. of bread and wine. w^iich you be only a may receive home — why do you stand unin ii — that it does not remit original sin . that baptism is only a festival. are all ceremony. you can study the Bible. . and drawing-room. when you can serve God at home why go to Church. You make them.260 A DOCTRINAL CATECHISM. since many of you maintain. contrib- solemnity. Have you any other reply ? A. . reply. and this to add to your dignity and grandeur in the eyes of men. I would ute to the decency. and grandeur of the court. when.ony —w^hy receive the sacrament the Church. Q. I would say. is only one great ceremony why build Churches. in your own dwelling. your dining room. — cerem. — . Your whole service.

who first the right of the world. is To put us in mind. that our Saviour. become more tacred ? . appeared. When things are consecrated to the sermce of God. Q. To remind us. Why are bread wine. II. do they.A DOCTRINAL CATECHISM 26- CHAPTER Q. are bells of churches baptized? are not really baptized. eggs. A. in which Jesus was humbled and mortified for our sake. and other y things blessed? A. and that we ought to enter upon that season. in the Temple. with an humble and mortitime. Why are Palm branches Sunday blessed and distributed on the before Easter ? To remind us of the triumphant entry of our Saviour into Jerusalem. the first day of Lent ? A. his To induce the Almighty to shower down benedictions upon those who use them. in reality. Q. Q. Q. Q. but they are only blessed in the same manner as churches. fied spirit. Why are ashes distributed on AshWednesday. that we are only dust and ashes. Why They A . for the on that day. Why are wax tapers blessed and burnt on the Festival of the Purification in our churches ( A.

What Nyssa say 'f wine before benediction are common things and of no virtue. Jesu Christi. Gregory of prayer. in that case. chap. and the gift by the altar. " The mystical oil and Q. —rMatth. says : "And they cast out many were devils." (Orat. Certainly for St. St. Is te it not a superstitious practice to makt use of inanimate things for religious purposes^ procure blessings A. the gift. Mark. 13. and anointed with ou many that sick and healed them. vi. for xxiii. or the altar which sanctifieth the gift ?' Where you see the gold sanctified by the Temple.2r»2 A DOCTRINAL CATECHISM. teach superstition. 17 whether is greater. Certainly not ? ... the Scripture authorize this Q. the gold. 4. Ye and Q.^' Q. but after benediction both of them have a great virtue. iv. for Christ says A. . Does the Scripture allow the sanctifying or blessing of inanimate things ? A. for the Scripture would.) A. says foi' : " is it Every creature of God is good. de Bap. Yes 19-^—" . 5. Where does practice ? A. . foolish blind. 1 Tim. Paul." In St . for whether is greater. sanctified by the word of God and does St.. or the Temple which sanctifieth the gold ? Ye blind.

the v. prays. O Lord. Yes :o him. 4. John. whilst using it. and thou shalt be clean . chap. these beautiful words Sprinkle me. pray in those . ^fVS we have — " And an angei ol Lord descended at certain times into the pond. on this subject? " And Eliseus sent a messenger A. Have you any thing in 4 Kings. Go." '' — . Q. and thy flesh shall recover health. and from the prayers and piety of who use it. and wash seven times in the Jordan. in blessing it. and I shall be cleansed. 10. V. and he is made clean. and the water ivas moved.'' and in verse 14th. saying. chap." Q. From the prayers of the Church used in blessing it. that against those who use i*. Q. the order is complied with. . Whence has holy water its virtue ? A. The priest. wash me ^nfl T shall become whiter than snow.— A DOCTKINAL CATECHISM. and he that went down first into the pond aftet the motion of the water was made whole of whatsoever infirmity he lay under. What are these prayers ? A. CHAPTER III. v\dth hyssop. the intrigues of the devil may be defeated by the Holy Spirit of God and the people.

in the Apostolical Instit. 7. cap. May holy water he used under the for New Law ? A. 27 St. chap. St. it is again mentioned " Let them be sprinkled with the water of purification. of shall Nuni bers— " And he take holy an earthen vessel. Ep. 19th and 30th. St. It is viii. Certainly be sanctified 1 . Q. Did A.) Q. Is origin A 1 OCTRINAL CATKCHISM." (See — also Exod. 12 St . ix. Mag. 30 Euseb. Haer. 21. water It is mentioned in the 5th chap. . the early Church use mentioned . . iv. cap. chap. and its use is derived bv urn versal tradition from the Apostles. Q. Why do Catholics make the sign of the Cross upon themselves. 35 St. Basil de Spiritu Sancto. 5. i. the use of holy ivater of very ancient the m in Church of God (the priest) ? A. Greg. Cyprian. Lib." In Num. 12 . Lib.. v. Epiphan. CHAPTER IV. cap. 71 . Lib.. Lib. """"•'"""'""'""'I . Jerom. every creature of God may by the Word of God and prayer it ? Tim. and why is it so frequently used in the Chiwch service ? A Because it is a brief profession of the Christian faith. viii. Ep. Ep..204 Q.

Cross made si often in the holy Sacrif. in Ezech.mends the sa:ne — practice to the faithful —De tells —Catech. Q. and we at the same time profess our faith in the three Persons of the Adorable Trinity. redemption by the Cross. Spirit. Origen says the same thing Select.ce. but tradition has taught it. and faith observes it.'' TertuL de Corona. Do any of the other Fathers mention it ? A. or to rest whether we take a chair or a light. 206 A. . the administration Q. From the testimony of the early Fathers and writers " At the commencement of all our actions. As often as * we make the sign of the : Cross. This practice is not commanded by a formal law of the Scripture. Cyril recom. whether we come in or go out v/hether we go to dress. repeating at the same time these words In the name of the Father. cap. No. St. 27. 9. to the bath. let us always begin by making the sign of the Cross on our foreheads. — Q. custom confirms it. St. and of the Holy Ghost" we profess om'selves followers of. 4. and believers in. sign How is do you prove thai the use of this as ancient as the Church itself? A. Why is the sign of the 23 . and of the Son. Basil Sane. nap. : . *to the table.A DOCTRINAi v^'ATECHlSM. cap. 4. expressEy us that it is an apostolical tradition. (SQ.

The not however made by any sign of the Cross. of the Sacraments. that every practice. the benedictions. rite. and service. Were not the Christian Copts guilty oj superstition in making the sign of the Cross with a hot iron on the foreheads of their children. Protestants must be very ignorant to make this assertion.268 A DOCTRINAL CATEuHlSM. V. The Amice signifies the piece of Hnen with which our Saviour was Matth. The Copts made the sign of the Cross visible on the fore- heads of their children to prevent them from being stolen by the Mahometans. Q. To teach us. and was not this the origin of the Catholic practice ? A. every ceremony. and that all God's graces are showered down upon us on account of his sufferings and his blood. Each :>f them signifies some accompaniment of our Saviour's passion. The Alb representi blindfolded — .) CHAPTER Q. has its virtue solely through the merits and death of Jesus Christ upon the Cross. xxvi. rior worship )f the Churca ? and exte* A. (See TAbbe Renaudot. What ? do the vestments loorn by the Priest signify A. was universally used in the Church. painful means.

12. They represent the linen clothes in which Savioj^ir's our body was wrapped. and also the Table used for the Last Supper. m mockery. who rejected to the Gentiles received it. Q. and Stole represent the cords and fetters with which Christ was ')Ound John. Q. does the altar signify Q. xviii. whilst ? it lav in the tomb. What is meant by the Cross marked on the Chasuble ? A. the Why do ? we stand during the reading of Gospel A. What veil is meant by the corporal and the of the chalice ? A. Why is the Missal carried befoi^e the Gosvelfrom the right to the left side of the Altar? A. Maniple. upon which our Saviour was crucified. the white 267 garment with which Christ was. 24. chap. put upon our Divine Saviour. CATrCfllSM. Q. Calvary. clothed by Herod Luke xxiii. It represents the Cross which our Saviour — carried through the streets of Jerusalem. Q.— A DOCTllIXAI. The Chasulle represents the purple garment which the soldiei'?. What A. To express our readiness to obey th« orders of the Sr^n of God . To commemorate who the transference of the Gospel of Christ from the Jews t. The Girdle.

Whi/ does the priest crated elements conse A.. whilst he was hanging on the Cross. pray sometimes in a low. body from his blood and his soul from both and to represent the descent of his soul to Limbo. does the priest Why A. our Saviour was nailed to Q. Why A. To signify the separation of our Saviour's . the CHAPTER Q. VI. Because Christ did so. after To represent the elevation of the Cross it.268 A rOCTKlNAL CATECHISM. Q. Why does and ? the priest d^'vide the let Host into three parts. Why is Mass said in the Latin tongu$ and not in the vernacular ? . where the spirits were in prilbn. does the priest put a drop of water into the wine in the Chalice ? Q. To represent the benediction which our Saviour gave to his disciples before he ascended to heaven. one of them drop into the chalice A. elevate the Q. Why does the pi test bless the people at end of Mass ? A. and at other times in a loud voice ? Q. To represent the union of the div'ine and human natures m ? Christ.

Q. " 1 Cor. evident from the word. chap. and ti\at the people passing from one country to anc ther may have no difficulty in joining at the piblic service. it being everywhere the used over le same..s itruct others also That I may f And llwi 23* . surely God under- stands languages. Paul as i^ \i is speaking here of instruction. Yes * . Q. But in V\e Church I had rather speak five words with n y understanding. xiv. — \l(\S) \ DOCJ R IN A L CAT KCII place : . t That the much subsame language may be whole Church. Paul say 19. That the same words and same prayfirst ers to A may hich : be used in order to avoid the changes. By no means all . but St. they have the prayers of Mass translated into their tongue in th^ir Prayer Books. than ten thousand words in a tongue ?" A. Does 1 ot St. Are not public s the people injured by having the 'rvice in a language which they do not for iinderstc id ? ^. all living languages are so ject thirdly. n be uttered matter in what language they may own ' and as to the people. > —prayers — will reach His Throne. that I may in ati'uct others tlso.< M A. In the C sev That the service oi d may be everywhere uniformly the same ^ndly. that the pastors of ev ^>ry country may understand one another.

In fine. greater is in verse 5.. Do not Protestants make frequent use of 1 Cor. Church in all her sermoiv.. interpreted for the use of Again.270 Jatholic prayers. brethren. . let intejyret. Yes.. unless perhaps he interpret. — verse 27. let him pray that where speaking tongues is uol if found fault with. be zealous to . against Catholics on this subject .'' 13. the *' aigument is annihilated by the Wherefore. In " If any speak with a tongue. private and instructions. xiv. exhortations. ter has nothing to do with the question. they would see that is this chapSt. miraculous to Paul. Q. verse . ? A.tholic service all. Yes but if Protestants would think be- fore they speak. A DOCTRINAL CA rECllISxM. one Protestant At)4>slle. that the Church may receive is edification ." now the Ca. addresses /i<^r children in a language which they do understand. the reprobating vain display of tongues in preachings. made by recent converts. — " Therefore he that speaketh he interpret by a tongue. more than to glorify show their gifts God or edify the people. interpretation follow. he Q. Paul says- —"For he that prophesieth than he that speaketh with tongues. or instructions. St. Can tice ? this oliapter turned against Protestants so as to support the Catholic prac- A.'" in verse 39. in the whole of this chapter.

foretold by Malachi. a strict bond of union unity is preserved by uniform.*'the learned of every country are acquainted with and of all lan- guages it is. Arabic is the language of the Melchites and Georgians. ty of rite. No the Greek. : . though they say Mass in Greek. Is ? Latin in reality an unknown will it is tongue A. .NAL CATECHISM. Q. the vernacular tongue .A DOCTE. tongues. as an offering to be made in every place under heaven Hence. some countiies it . and not in their modern tongues. all Christians have. Indian. Ethiopian. A. the most universally knov/n. Q. The Syrians and Egyptians say Mass in Syriac. None but those venture to say that still who are very ignorant In it is. though Arabic be their vulgar tongue." 27 vnth and the forbid not to speak Q. Is the custom of not performing the service in the vernacuTar tongue confined to the Catholic Church? . The Mass is the one sacrifice of the A\'hole Church. at least to a certain extent. in the oneness and unchdngeableness of the language in which il is offered up. say Mass in their ancient. Is there any other reason lohy ? the Mass should be said in Latin A. and Muscovite schismatics. prophesy.

Q. from Levit. Q. xvi. Besides. and Luke i. in the placOj to adore . ON PICTURES OR IMAGES.A DOCTRINAL CATJail I^M. Q What is the use of Images ? first A They serve. h it necessary that all the people should not. What do you infer from this ? A. It is only necessary that their intention they should comprehend the nature of the ac- and unite and devotion with that of the priest. Certa nly tion performed. . The Jews spoke Syriac the Scriptures were not translated into that language until after the time of our Saviour yet the Hebrew was still retained in the religious service of the Jews. . .) Q. it is very evident that the people were not required to be even so near the priest as to be able to hear him for they w^ere not allowed to be even in the Tabernacle when he prayed for himself and the whole congregation. 13. (Nehemias viii. What do we^nd in the Jewish Church 1 A. that w-hen Nehemias and Esdras read the Scriptures to the people they the Law from were obliged to interpret 4t. The Jews lost the use of the Hebrew language during the Babylonish captivity so entirely. understand ivery word used in the Liturgy? A.

. Do Catholics adore images ? A. the use of pictures or them. not Q. Yes . Christ. the 25th Session of the CourtTrent cil of ? A. No Catholic ever thought of such Q. . Catholics neither hope for. . the 273 Church . Q. A DOCTRINAL CATECHISM.'' Q. No Cathohcs adore God onlv. secondly. That we honor pictures or images. but on account of the originals which they represent. No. thirdly. would not the Scripture contradict itself? A. head. self. Do Cathohcs invoke images ? A. as idolatry. What says any virtue these inanimate things possess. Does not commandment forbid making or images ? A. to excite devotion. If the the Scrijiture condemned. a tiling. nor ask succor or grace from them. or kneeling before a picture of Jesus we honor and the adore Jesus Christ himthe Q. The honor is given to the original. to instruct the ignoriint and. for in that case contradict his God himself would own command and in fact or. in the commandment. not to the picture so that in uncovering the for . viaking or use of pictures or images. It only forbids worshipping them as " Thou shall not adore them nor serve Gods. he. der that idolatry which.

x. round about. thou shalt make as it were pojnegranates of violet. 35 verses and 3 Kings." See also 34. 24. things We see here the likenesses made by the express of heavenly command of God .274 A DOCTRINAL CATECHiSM. and 3 Kings iii. (Moses. 18 " Jod said to Moses. 29. and shall set up look on it for a sign it. twice dyed. Prot." See also 20. 22 verses of same : — . chap. ever use an image for mij^aculous purposes ? A. Q." shall Hve and in verse 9 you will see the miraculous effect pix>duced.) chap. a brazen serpent. (Hosea. — *' And the Lord said to him. (1 Kings. vii.) chap. In the same Exodus. Q. You have said that pictures and images adorn the House of God. Q. 4. Again. and the other on the other. 21. is it proper to adorn tempi s ? . 23. he does so " And beneath. Did God. 29. in the same manner the likenesses of earthly things? A. and purple. chapter.. 25. thou shalt make also two cheruhims of beaten gold on the two sides of the oracle let one cherub be on one side. w^hoever being stmck . 19. Trans.) make . had forbid Exod. Read also Osee. at the feet of the same tunic. 8. with little bells . and scarlet. chap. in Num. xxv. 33. : between. did he anywhere order. xxviii. set 3 Kings vi. Yes . xxi.

4. Why do Protestants strip the House of of ev^ry ornament. CAlllOHIf^M. to give themselves any about. in 2 O Lord. Certainly.. David also ashamed to dwell in a of cedar. that It is 7 is because their religion essentially of this world. 275 says. ^4. 8. who wished to the box of precious ointment and give the price to the poor. 5. whilst they are so profusely liberal in the decoration of their own dwellings.A l)OC"rKI\A». the grandeur of his service imitate the example of (see and in they David and Solomon. glory in the splendor of God's house and . and the place where thy glory dwelleth. beauty of thy house. They give God's glory to them. Q. selves and to their w^orldly heroes and their ministers are too for much engaged in providing trouble wives and famihes. and for w^hich he received such a severe reprimand from Christ himself — John xii. — The Royal Prophet " I have love J. the (Protes.) rather than the niggardly parsimony of the traitor Judas. opening of sell his temple. They flatter themselves that they may obtain heaven at the least possi- ble expense. and all their worldly monuments God and public buildings A.) And is Kings is vii. &c. 3. lics Ark of God house lodged within Cathothis See Psalm cxxxi." 2 Sam. or spend any of t\ieir inconies . whilst the skins. 3. Psalm XXV. 2.

" I send you the relics of St. it is from them that we — Epist. No but God has often granted great s ? favors through them. have learned to Q. which animate their confidence in the communion and intercession of saints. Q. which bring to their remembrance distinguished sanctity. ON RELICS. Q." St. JL. No. Ceitainly . Jerom wrote a w^hole book against Vigilantius. the erection or decoration of splendid tem pies tc the living God. In what relics ? manner do CathcKcs JionoT A. Augustine's words 103. Stephen. ad Quint. A. Did the first Chtnstians honor relics? A.276 in. Do Catholics adore or worship reli A. who w^as the first to deny honor to holy relics. and do so. this would be rank idolatry. Have relics any secret or interior power or virtue ? . and as dear pledges. to which pay due honor. As precious remains. A!/ . Q. Repeat St. A DOCTRiNAL CA'I Oi HISM. Q.

xiv. Are any such examples to he found in New Testament? A. in the raised a dead man to life. which was certainly a mere relic. (Exod.) And. ver. Read the wonders performed by means of the rod of Moses. or worships them for God/' Q. Yes many such Matth. 211 Catholics can. the same astonishing prodigy was performed by the same means. — The woman twelve years troubled with an issue of blood for is cured by touching the hem of our Saviour s garment. verse 8th. 21. the Q. vi. suspended their course and afforded him a dry passage. say. {alias Sam. vi. — same chapter. 19. ix. 6. In Acts xix. as to the wonders God was pleased to perform on account of the Ark. See also 2 Kings.) and 4 Kings. 20-21. . {alias Sam. and through them wrought astonishing miracles ? " A.arment were made whole. Yes . 2 Kings ii. the waters of the Jordan being struck by Eliseus with the mantle of Eiias.— A DOCTRINAL CATECHISM. (Prot. 7.) where the hones of the prophet Eliseus 14. who prays to images or relics. 14. 36. Cursed is he who commits idolatry.) See also 1 Kings.) and also Sam. 4 Kings ii. In Matth. vii. v. {alias 2 Kings xiii. as many as touched the hem of his s. the handkerchiefs and aprons which had touched the hody of St 24 . with a safe conscience. Has God himself honored relics.

Yes when they are performed in the . used by the Almighty. Q.) all spirits. That Protestants show a lamentable ignorance of Scripture. Peter healed multiwere sick and troubled with unclean v. Is there any spiritual advantage to he derived from religious pilgrimages 1 A. nas wrought such wonderful miracles by them. What inference do you draw from this ? A. wicked who despise the venerable instruments. under both the Old and New Law. though God is . 16. In fin 3. to display the wonders of his power ? ON PILGRIMAGES Q. 15. that. What can he the use of a pilgrimage to any particular place. (Acts Q. spirit of true devotion. Faul. removed diseases. when they rail against If God has so honored them. as honored instruments. should not all Christians honor them and may not those men be deemed . since God is every %)here ? A It is useful in.278 A DOCTRINAL CATECHIc5M. this. and holy relics. the and expelled devih tudes tiiat shadow of St.

what he has not commanded ? A.— A DOCTRINAL CATECHISM. Q. he glorified God. Peter and Paul. for his honor. A. Can we glorify God hy doing. Paul glorified God (St. . which was not commanded. the scenes of any of the great wonders or tri- umphs of holy soil Christianity. Q. more when we find ourselves as grievous sinners wandering amongst the monu- ments of redemption. for example. 1617— whilst he burned vvdth an ardent thirst poured forth the fresh water as an offering to the Lord. which was not commanded vSt. Can you give us any Scriptural example of religious pilgi images ? A. Elcana and Ann went every year to Silc to pray and the Blessed Jesus and his Virgin Mother made a pilgrimage every year to Jen . bled TV/iat succor does ? devotion find in a pilgrimage . by this act of mortification. 27i everywhere. i.) Q. some places are better calculated to excite devoti' a than others. and are hmii sensibly. or the thrice of Mount to Olivet or Mount Calvary. Certainly. such places We pray with more fervor. chap. David 2 Kings xxiii 15. The Blessed Virgin surely glorified God by her voluntary chastity. ix.) by the voluntary chastisement of his body — — (1 Cor. and. Luke. the Crib of Bethlehem. the Shrine of SS.

No. but much superior to thai which is due to the angels and saints. " Even Dr. (Exp. Do Catholics adore the Blessed Virgin Mary as they adore God ? . this would be idolatry but Catholics honor her pre-eminent prerogatives with a degree of veneration infinitely inferior to that which is due to God. »alem to pi'ay in the Temple. I." surely. then. These surelj are good and sufficient authorities.— 280 A DOCTRINAL CATEJllloM. CHAPTER Q.) says. ON THE VENERATION OF THE EVER-BLESSEI MOTHER OF JESUS. Pearson a Protestant. Q. so long as we give heb NOT that worship ichich is dve unto the LorJ himself. of Creed. p. him will my Father — — *• honor ." We I . A. Jesus Christ himself John xii. 26 says. for no one served his Divine Son with so great fidelity. If any man serve me. even as God honors the Blessed Mary. cannot bear too re\erend a regard to the Mother of our Lord. 178. our veneration for her cannot be misplaced. Why honor her at all? A.

— a virtue which in all ages has obtained the first degree of honor. 28 Q. of is i. 26 ? We to find she is chosen of all the daughters Eve be the Mother of Jesus. WJiat do you discover so especially preeminent in the Blessed Virgin as to demand our especial veneratioic ? fall A.. Q. Yes for she is addressed in language so respectful as to leave no doubt about the . Immediately after the of man. the Lord is with thee: Blessed art THOU AMONGST women. —the choice made by the ADORABLE TRINITY. and an Archangel announces the wonderful tidings to her. What think you of those Protestants who call the Blessed Virgin an ordinary wo 5ian ? ' 24* . four Almighty honors her by pointing her thousand years before the event.ngel in such a manner as to give a strong proof of Mary's exalted dignity ? A. 13. In Isaiah viii." Q. " Hail !" says the Angel. she is made again the subject of a prophecy. What do we find in Luke A. Q. Is the heavenly message delivered hy the A. and the sacred lips of the Prophet of the Lord proclaim her virginity. as the })erson whose seed should crush the serpent's head. " Full of Grace.A DOCTRIiVAL CATECHISM. matter. the out.

who lived fourteen 1 . —a falsehood in the face of the Angel. We pity them. —and. grace. tells them they are blasphemers of the saints of God. TT \at does Origen. Q. passages of Scripture ex hihit her as an ordinary woman ? Xo but the contrary. her. " Hail. They should coiTupt their Bible a Httle make the Angel say.'' Q. A. lips —who is declared by the unerring be FULL OF grace. thou art not blessed more than others. What should Protestants do to justify their language towards the Mother of God? A. Ar* ArchangeV. Is she an ordinary woman who is made the subject oj prophecy. we tren:ible for them. thou thou hast no that art an ordinary woman. more. to be all the women peculiarly blessed ? Q. ture. a falsehood in the ver}' face of the above God himself Do .282 A. of — of that Angel to to have the Lord with of the earth. to whom that Blessed Trinitv — — delegates an Archangel Messenger. A DOCTRINAL CATECHISM. They utter a falsehood in the face of that exalted crea- —nay. and — — — — the Lord is as much ivith the wives and daughters of the holy reforming ministers as lie is with thee. with whom the Blessed Trinity communes. bearing the words of the Adorable Trinity upon his tongue.

an shall be called the Son of the High^ fst. Oh blush for shame. say pose i. therefore also that Holy Thing which shall be born of thee shall be called the Son of Godr Q. Doe she not. " i. on this ques- A. Does this passage prove the Blessed Vir gin an ordinary woman ? A. What says Luke. our present purof grace/ (fee. ye reforming preIs she an tenders to Scriptural knowledge thee ! ! ordinary woman. ? A. in verse 34. He says.^nd 1 — ? -^eign over the house of Jacob for ever? Q. 35. who holds direct intercourse with the three persons of the Adorable Trinity She whose son is the Son of God ? she who j« made the mother of the King of kings ? s[ie whose son. who shall sit on the throne of David. tion ? n.— A liUl^iitlWAL. — "'Hail full \t a salutation addressed to Mary alone/' CHAPTER Q. show some . said unto (Mary. And the Angel answering.) the Holy Ghost shall come upon and the power of the Most High shall overshadow thee . to 283 hundred years ago. shall be great. lier. CATECHISM. as the Angel tells her.

did Elizabeth. and inspired Elizabeth agree with — — — Presbyterians in thinling the Blessed Virgin an ordinary woman 1 A. be it done unto me according to thy w^ord. she asks — " How shall this be > seeing that know not man ?'' x\ngftl A. A DOCTRINAL CATECHISM. Q. self highly slie considered her/ honored by Mary's condescension w I . the babe . filled thus with the Holy Ghost. ed. No she would Jbave shuddered at such language. and. wdth the most edifying docility and humility. though not present at the angelic interview.284 doubt. exalted. Did Elizabeth. and bearing in her womb the Baptist." Q. Yes at the salutation of Mary. Is there any thing in the 40th verse of same chapter to throw additional light on the exalted dignity of the Blessed Mary ? A. what had passed did this honorbetween the Angel and Mary. and. —that High. when I . exclaims — " Be- hold the handmaid of the Lord. —she submits Holy Ghost shall come upon to be the work of the Most at once. who knew. She proclaimed Mary's blessedness. . Yes tells but the monnient that the her that the all is her. icho was made by God miraculously fruitful. though exalted herself. than who none greater was ever born of woman. leaped in Elizabeth's womb. and Elizabeth was -filled with the Holy Ghost.

that the mother of my Lord should come to me ?" Q. in of this chapter. then. Blessed art thou among women. how ineffably pure and exalted must Mary's spiritual state have been Q. " And Elizabeth spake out with a loud voice. thou hast found grace with God. How great. who became the mother of fhe King of kings and Lord of lords! And. dinary nature of the angelic salutation but Angel Messenger of the Most High calmed her fears.'' But the circumstance which proclaims above all others her singular pre-eminence is. and yet a mother This alone is sufficient tc put to shame those unhappy ! ! ! . Mary's 'pre-eminent dignity ? A. Yes the she was troubled at the extraor. and said. Does not this chapter suggest still some other proofs of her extraordinary and singular ! dignity ? . " Fear not. her maternity combined with virginity. The poorest daughter of Eve is ennobled and exalted by becoming the mother of a king. Mary. when we consider that Jesus could not dwell in an unholy tabernacle. must be the dignity of Mary. She 13 a virgin. and blessed is the fruit of thy womb . A. 2d5 paying her a visit. Is there any other proof. by declaring to her the exalted place she held in the estimation of the Most High. and whence is this to me.! A DOCTKINAL CATECHISM.

men who seem mother of wfiose their Son titey ado<re. What full of grace. as an ordinary Redeemer. is Q. Dves not the Blessed Jesus despise Mary —John ii. could speak falsehood. according to the corrupt Protestant but according to the Vulgate. and ol surely no one will be bold enough to say. generations shall call all her blessed . by proclaiming her. vhe SAFEST VERSION. call — " From henceforth all generations shall me blessed.— 28t> — to p. inference would you draw from this revealed truth ? A. uur Saviour's *• words are. that she. is it to thee and. who was the Holy Q. contemning the Blessed Virgin they proclaim her an ordijiary woman. Woman." Q. to me?'' Is the Protestant translation it ? absurd and ridiculous is they understand . what Q.lory in revilino: the blessed A DOCTRINAL CATECHISM. What do we learn from Luke i. instead of obeying the Scripture. woman. glory in : They says. 46 in these words " Woman. Yes. translation vvhich even the Protestant Grotius considers . what have I to do w^ith thee ?'' — A. 18 ? A That the ever-exalted and blessed Mary She declares of herself that a prophetess. which prophecy. and the temple Ghost. That Protestants belong not to the true for they refuse to fulfil this people of God .

^ familiar with him previously. the care of his beloved disciple all this. after commends her with his last breath to . that he works the very miracle A. despise and contemn his own mother^ She is honored by being asked with him to the marriage she wd.! A DOCTRINAL CATECHISM. which She does she clearly knows he can perform. and. Thus. he treats her with . He sometimes acted in his character a? God. In Luke 49-51. 2S1 would make our are all bound to imitate. when. as God. But the solution of the whole difficulty is found in the fact. he wished to manifest that. on another occasion. not seem hurt b)^ the apparent refusal of Jesus. and sometimes as man. What iDould you say the Protestant translation to the difficulty. in the even hanging on the Cross death. in ihe same manner as. v/hose example we . for she asks him to work a miracle. on this occasion. for they Saviour. the greatest respect he forgets her not. and treated her w^ith studied contempt at the marriage-feast of Cana! ? Q. oi he works his Jirst miracle at the suggestion Mary. he agony of yet. Certainl}' . and Protestants would make us believe that he despised her. ne knew their w-ants and would relieve them. ho ?aid to MdiVy—'' Didst thou not know that J ^'* shouid be about my Father s business . after. if was correct A. requested by Mary immediately ii.

. O sacred Virgin. What says Lib." See Counc. Act 6. F. vouchsafe to ren der us your panegyrists. de Nativ. . iii. no man.. CHAPTER III. can* be pointed propitiation . of Ephesus and Nice. Q A." Q. It can owe its origin only to the Apostles. on the dignity AniDun....Mary brought the cause of Q.. Eve brought to the " human race the cause of death. since thou hast been deemed worthy to bear in thy womb Him whom the heavens are miable to contain.) as Virgin '' the of the Blessca By what I prakes. St. 1 may extol thee know not.. our and refuge. . :) speaks (Serm. life. O Blessed Vir- and also Mother of the eternal Lord. Epiphanius —Adv. gin. . Haeres. great leader. . 2 ? Truly life itself was introduced into the A. Augustine (Serm. its with the Catholic Church on this head A. What ? says to St.t88 A DOCTRINAL CATECHISM. no country. Photius. Is the veneration of the Blessed Virgin an ancient practice in the Church ? A. world by the Virgin Mary. Q. Is the Greek schismatical Church one ? tlius. (or it can be traced^to no later age no body of men. " But you. interceding for us with your Son and our God." ..

That Protestants.— an . all-wise Deity selects her. consequently. she shall conceive the Son of At God. the infant Baptist leaps in his mother s womh. of the daughters of Eve. in their contempt foi the Blessed Virgin. to be the Redeemer Archangel —the Mother of the Blessed Trinity sends an . and his mother is filled 25 . — — with her — —she — she is sa- is assured that the that she is Messed that the — that she has found grace with God ! . hag Q. resist the irresistible evi- dence of their own Bible. to obtain her consent luted as full of grace among Holy Ghost will come upon that the Most High will overshadow her her — that her son shall be called the Son of God. whilst. . and. it . in a flood of heavenly light. 28fe out as having originated the authority of heaven. What general conclusion would you dram from all that we have said ? A. hence. — ! ! that. is women ..riM. at once a Virgin and a Mother the sound of her voice. though a virgin. They talk of her as an ordinarv woman. she shines the most singularly preeminent personage that ever was created. proclaims her the illustrious Virgin Mother of the future all Messiah . Lord . it is it evi- dently Apostolical. her at the very dawn —the prophet Isaiah. God himself makes honorable mention of of the world . centuries before the event. A DOCTRINAL UA'l ECHl. .

Mary carry our Redeemer in her thrice she suffered with him at the crib his infant . — I . and —she sorrowed when he wiped away with him temple — Egypt tended him g youth — and was womb . For nine months did the — of Bethlehem — wept over body.'' and this The Mary in the Blesso^l Mary herself bursts forth in the spirit foretells. when all ha(f abandoned him. and seven- nighths of Christianity do so at the present day. saiutes inspired Ehzabeth very words of the Angel "Blessed art thou among women. many. appear strange. did so. DOCTRINAL UATECHISM. that Pi^otestants^ God has so pre-eminently sanctified and exalted. durii . with the Holy Ghost. have you any additional considerations which may have a tendency to make them blush for their rash and Q. bled in the fled to . lohom — unscriptural conduct ? A. . she was found at the foot of the Cross. his sorrows. She was — . Yes Blessed holy .— 290 A . It does loill despise her. In the dying three years. his tears . . sanctified by his Divine companionship during thirty- the companion of all and tortures her soul was transfixed by every v^ound he received —-•her tears were mingled with every drop of a living monument oi blood which he shed rrrief. her blessed. that all of prophecy. sufferings. and all during fifteen hundred years. and shall call generations generations.

A DOCTRINAL CATECHISM. struggle of Jesus. — . his dying breath he commends her to the affectionate tenderness of his beloved disci- She received into her arms his mangled and bloody body. full of grace. O hundred years ago ! : Blessed Virgin ! Hail. Blessed art thou is among women. and sorrowed with those who she sought him early [aid him in the tomb on the morning of the Resurrection. and Mother of God. pray . They should have ever on their lips the sweet address of the Archangel Messenger. O mistress. lady. the Lord is with thee ! Thee the angelical and terrestrial hierarchies proclaim blessed. 2Vfl we find her his anxious care . What should Catholics do in a country where torrents of blasphemous insults are evert day poured forth agaivst the Mother of God by men calling themselves Christian ministers ? A. —with ple. the fruit of thy foi !" intercede ^or us us^ Queen. and was found among his Apostles on the day of his Ascension and on the day of Pentecost and even all this is not sufficient to induce wise and . religious Protestants to regard with respect and veneration the Mother of Jesus Q. thus paraphrased by the holy Athanasius fourteen " Be mindful of us. and blessed womb.

hatred of cruelty. the crime was their own. than you wish to tyrannize over others. belief.299 A DOCTRINAL CATECHISM ON PERSECUTION Q. reproaches his Protestant countrymen of Holland thus : Actuated by i you rush yourselves into acts of cruelty no sooner have you secured your freedom. Is persecution. the persecutions arose out of the il wicked spirit of revenge. not that of their religion.. If but gross moral and political crimes.) In 1560. Catho- have ever been guilty of persecution. and in others. (Tytler's Hist. " C Peterson Hooft. that. Although some Catholics are said to have persecuted.ablished the Presbyterian . a Protestant. Did Protestants persecute Catholics? A. Q. Yes in every country where the Reformed doctrines were received. persecuted. Brand. Reform. in some instances. p. re- the Parliament es^'." Hist. on account of religious a isnet of the Catholic religion ? A. Certainly not. i. that was not lics religious opinion which was persecuted. . 333. by being a part) to the murder of Cardinal Bea- — tou'i. Ger. it will be found. T. if matters are carefully examined. CathoHcs were . Knox commenced the Reformation in Scotland. of Scotland.

priests murdered the and religious. confesses. Thuanus. the Protestant Baron des Adrets forced Catholic prisoners to jump from the towers upon the pikes of his soldiers. Fromenteau. Did Protestant England persecute Catholic Ireland ? A. de Finance. the names of twenty-seven 25* . the civil power could not spare them/' Q. Did the French Protestants persecute ? A.A DOCTRINAL CATECHISM Sgion. they killed two hundred and fifty-six priests and one hundred and twelve monks or friars. Hist. Curry has preserved. did the very persons. and dug up the dead to of their leaden coffins.. In these atrocities. a Protestant.. who had just escaped ecclesiastical tyranny. 2\)^ and ordered all the professors of the an" " cient faith to be punished with death. 31. &c. burnt the churches and convents.) Nic. amongst many other martyrs. They rebelled against their sovereign.) Q. the Presbytery. make bullets (Maimbourg. Dr. " as they had been guilty of idolatry. Calv. a crime deserving of death. that in Dauphine alone. Lib. (Liv. say that. writing to the King and Council concerning the Earls of Huntly. and obliged his own children to wash their hands in the blood of Catholics. proceed to imitate the example/' [n 1596. prohibited the Catholic religion. Errol. With such indecent haste/' says Robertson.

according to the Protestant writer Brand. the Catholic Archbishop of Cashel. since. Drury. than fxpressly ordain the persecution of heretics ? A. in cold blood. O'Hurle. all the priests and religious they could lay their hands upon. ann. are given in detail. Reform. Did not the Duke of Alva boast. Did not the 4th Later an Council. says. he had delivered eighteen thousand heretics to the executioners ? A. Mons Kerroux. and put to death.) tyrdom of F. Feller. Matthew of Paris (ad diet. a sanguinary deed. they had conspired against the life of the duke. A DOCTKINAL CATECHISM. who suffered death on account ol theii religion. These heretics should have been called rebels. vol. See also on this during his whole subject. See Brana. Q. Diet. in 1215. (Hist. then Spanish governor. and the dreadful deaths they died. 8. ol Civil Wars in Ireland. that. that Vandermerk slaughter ed more unoffending Catholic priests and peas- Alva executed Protestants governmgnt. des Pays Bas. See Spondanus and Pagi on the marp. where the number of Irish martyrs. ants in 1572. Hist. L'Abrege de VHist. in the Loiv Countries.) denies that the supposed persecuting . art. See also Bourke's Hihernia Dominicana. Toledo. de la Hollande. Q. In the first place. i.294 priests. perpetrated by Sir W. Hist.

f 4thly.he act of that Council . who were present at the Council. and many other dreadful impieties. supposing this Canon to be genu- it was framed by all for a particular case. for sin . says Their shocking violation of decency was a consequence 3f their pernicious svstem they •' . 295 2dly. For what particular class of heretics was this Canon adopted ? A. Canon was Dupin. threw the Scriptures into the common sewers. spu- Canon in question " rious ine. Hist.: A DOCTRINAL CrECHISM. vol. says. state — that no one could be saved a married —that unnatural should be substituted those of marriage — that no kind of flesh-meat could be used without —they in —one who taught thai 2:ood and the other gratifications . AH these. the learned Proti.. they openly taught and practised. so that even Mosheim. there evil . were two Gods . Eccl Hist. lic. that the p. estant divine Collier. vol. ^. "it . was more Protestant than Catho104. It was framed to check the horrible brutalities of the Albigenses. either by themselves or by their ambassadors. p. is 424. Eccl. Q. and not by the Ecclesiastical part of the Council alone. iii. declares. ." is certain that this is chapter (the persecuting Canon) not the work of the Council 3dly. but the sovereigns of Europe. X. even who Tom. and profaned horribly even the sacred vessels of the Altar.

296

A LOCTRINAI. CATECHISM.

looked upon modesty and deoency as marks oi

inward corruption/' Such were the men so often pitied by Protestants as a persecuted race. See Limburch. Hist, of Inquis. See also Bossuet's Var.

Q. Did not the Council )f Constance per sccute Wyckliff? A. He was treated very mercifully not,

withstanding his seditious and impious doc-

unpunished during his whole hfe. Dr. Fiddes, Life of Cardinal Wolsey, pp. 38, 39, Protestant as he was, says " It was not
trines,
left
:

he was

for their speculative opinions that the followers

of Wyckliff were punished, but because they

maintained opinions derogatory to the rights of
princes, injurious
to

society,

and contrary
:

to

law

'

against

The laws and Archb. Parker says them were necessary on account of the
"

tumults they occasioned."

impious .and seditious doctrines of Wyckliff? were they such as to
these

Q. What were

deserve prosecution

?

A.

He

taught,

1st,

that one mortal

sin

(an

act of drunkenness for example) in a rector,
bishop,

magistrate, or sovereign, justified the

people in disobeying and deposing these authorities,

(Walsingham, Hist. Ang. p. 283 ;) 2dly, that no civil laws were to be obeyed, no taxes paid, unless the justice of such laws could be

I

A DOCTRINAL CATECHISM.

29*7

proved from Scripture, (Walsing. ibid ;) 3dly, ihat no man could lawfully swear in a court of
justice,

(Walsing. page 204,)
title

or

confirm his

own
in

or his friends'

to

an estate for ever,
it

(Knyght, Col. 2707

;)

4thly, that

was

sinful

have one shilling's worth of property, (Knyghf, Col. 2648 ;) 5thly, that his followers should despoil all that had properto

any clergyman

284;) 6thly, that God ought to obey the devil, (Knyght, Col. 2648 ;) 7thly, that
ty,

(Walsing.

p.

colleges

and

universities

were

diabolical, (Con-

dem. Coun. Constan., Art. 29;) 8thly, that it was unlawful to pray in churches, or keep the Lord's day, (Hypodig. Walsing. p. 557 ;) 9thly, that temporal princes should cut off the head of any Ecclesiastic who sinned and that, ii
;

the prince himself sinned, the people should

punish him. ^Knyght, Col. 2657.)

Q. Dia

this
.

dreadful doctrine produce

its

hitter fruit?

his

A. In four years from the time he opened mission, he and his followers produced,

amongst the people, insurrection, plunder, murder, and civil war. The Chancellor, Primate Ludbury, Lord Treasurcii' Hales, and Chiei Justice Cavendish, were murdered by the Wyckliffite rioters, and their intention was to kill the king himself and all the nobility, (Waldng. Hist. Ang. p. 26^5 ^ They fixed adver-

2?>Q

A DO.lTtlNAL CATECHISM.

tisements to the church doors in London, declaring
that

they

had

raised

one

hundred
did not
p.

thousand men, to combat those
agi'ee to their opinions,

who

(Walsing. Hist.

385.)

Q. At least, John Huss and Jerom of Prague ive?^e put to death for heresy, A. Yes but they caused violent seditions in Bohemia they excited a general insurrec; ;

tion,

— they

deluged

the

country with blood.

"

The

Hussites began by murdering the Maj^or
the kingdom,
after

of Prague, then they overturned the govern-

ment of

fighting

several

battles against their sovereign in the field,
after everyw^iere

and

burning

down

monasteries,

murdering the clergy, and even those who proAeneas. Sylv. ap Fleury. tected them." Q. But were not Huss and Jerom put tc death by the Ecclesiastical Council of Con-

stance

?
;

A. No the Council excommunicated them, and declared it had no farther power regarding Nay, the them, (Act. Counc. Sess. 15.) Church, under her highest penalty, forbids any Ecclesiastic to concur in any sanguinary punishment and hence, the bishops in the British Parliament leave the house, when trials of life and death are going on. Q. But were not these men burnt at the mstance of the Council ^
;

A DOCTIIINAL JATECHISM.

299

A,

No

;

they were committed to the flames

by the magistrates, acting on the laws of the land, and by the order of the Elector Palatine

and of the Emperor Sigismond, (L'Enfant, L. iii, i 48.) Nor had the Comicil any thing to do with their death its acts are still extant and we have its history by L'Enfant, a Calvinist, who does not even hint at such solicitation on
;
;

ihe part of the Council.

Q.

Was

not the Council culpable in pei

mitting the execution of these men, after granting them a safe-conduct ?

A. The Council could not prevent the execution of seditious rebels John Huss had no safe-conduct, but merely a passport, promising him protection to and from the Council, (L'En;

fant. Hist.
cil

Cons. L.

i.

parag. 41.)

The Counto

was

guilty of

no breach of

faith

Jeiom,

but he

was
;

guilty of flagrant perjury to the

Council

he pubUcly anathematized his
yet

own

doctrine, and
at the time
tittle

afterwards confessed that,
it,

he denounced
in
his heart.
iv,

he believed every

of

it

See the Calvinist

L'Enfant, Lib.

parag. 75.

Q. Are not the Protestants who were slaugh^ tered on St. Bartholomew's day at Paris, an undeniable proof that the Citholic Church
persecutes
?

A.

Very

far

from

it

;

that

massacre was

300

A DOCTRINAL CATECHISM.

caused by the unrelenting vengeance of Charles
IX. and the bloody ambition of Catherine de

day of this massacre an edict is published, in which the king declares, that whatever had happened was done by his express order, and not out of hatred to Protestants, but to put an end to the conspiracy of the Calvinist Coligni and his nefarious companions." Q. What did the Calvinists do, which thus
Medicis.
'*

On

the

pi^ovoked

the

inexciisable

vengeance of

the

king

?

A. They were reported

to the king, as hav^

ing hatched a plot to overturn his government

and destroy himself They certainly attempted to seize the king, and overturn the constitution of his dominions, (Maimb. Lib. iv, Conspiracy of Amboise and Meaux ;) they threatened to whip the king, and to make a mechanic of
him,

they fought four battles against him, and treasonably delivered Havre de Grace,
(Ibid..;)

the key of his dominions, to

Queen

Elizabeth,

a foreign potentate

:

they murdered multitudes

of priests, religious, ana

unarmed

people, burned

churches and monasteries, and made rivers of blood flow in the very streets of l^aris, (Davila.)
In the city of Pamiers, they murdered
clergy
all

the

who composed

a procession on Corpus
ii.

Cht

isii,

Heylin, Hist. Presb. Lib.

A DOCTRINAL CATEdllSM.
(4.

30

i

Did
;

not the Bishops encourage the mas-

sacre of St. Bartholomew ? A. No on the contrary, the bishop of Lisieux opposed the execution of the king's order,

saying
to lay

:

" It is

the duty of the good shepherd
his sheep, not to let

down

his life for

are

them be slaughtered before his face. These my sheep, though they are gone astray, and to run all hazards in protecting [ am resolved Maimb., Conten., Fleury, &c. them." Q. Did not Pope Gregory XIIL rejoice when he heard of this massacre ? A, If he did, it was because the matter was
its

represented to him, not in
as a victory

true colors, but
fair

gained by the king in a
Lib.
iv.

man-

ner over impiety and sedition.
i
;

Thuan. Lib.
considered

Maimb.

"

The Pope

Charles's act, as a necessary act of self-defence

against the infamous, treasonable, and bloody
plot of the Calvinists, Coligni, &c., against his
life

and government."
vi, p.

Pagi. Brev. Gest.

Rom

Pant. vol.

729.

ON THE INQUISITIOJ^
Q.
Is not the Inquisition a stat^ engine em-

ployed by the Catholic Chui^ch for the purpose of persecution ?

26

302
.

A

DOCTRINAL CATECHISM.

A.

No

;

the

Church has

not,

and never had,

any connection with the Inquisition, farther than this, that some of her members, through
mistaken
zeal, resorted

to this cruel

and un-

warrantable
trines.

means

for

the

purpose of sup

pressing immoral, blasphemous, and infidel doc-

Q.

Why

do you say that the Inquisition

i:

no part of the Catholic religion ? A. Because no such court existed till the twelfth century and in many Catholic countries no such tribunal has ever existed whilst,
; ;

in

some of those where
Q.

it

was

established,

it

has been long since suppressed.

Was

not St.
?
is

Dominic

the founder of the

Inquisition

A. This

a Protestant
till

calumny

;

it

nowhere

established
xiii.

after his death.

was Mos-

heim, Saec.

Q. If some Popes and Bishops and Catholic

engine,

Princes established and used this dreadful it must certainly be a part of the
?

Catholic religion

A.
of
that

No more

than

Queen
to

Elizabeth's Court the Dissenters ol

High Commission, which
period declared
the Inquisition
itself,

be more intolerable

man

was a necessarv

part of Protestantism.

Tames

II., c.

vi

;

See Hume Hist. Eng Mosheim, vol. iv, p. 395.

A DOCTRINAL CATECHISM.

303

Q.

Was

not the Inquisition, with Ecclesias-

head, competent to pass sentence of the loss of limbs or of death ?
tics at its

had no such power. Very few received sentence of death at all from theRoman Inquisition there is not one such sentence recorded and more blood was shed by the Calvinistic Huguenots of France on account of religion, than could have been shed by five hundred Spanish Inquisitions.
A.
;

No

it

;

;

Q.

Why

such an engine at all

?

A. The rulers at that time were, in their wisdom, impressed with the idea, that it was
the best
tion,

mode of suppressing
punished

sacrilege, profana-

apostacy, magic, and other crimes, which

are

corporally

in

every country,

whether Catholic or Protestant.
land, or the early

How many
?

witches did the Calvinist ministers burn in Scot-

Puritans in N. England

How
?

many

Papists did they persecute and prosecute

(Arnot's Hist, of Edinburgh.)

Q. The Inquisition,

then,

is

no essential

part of the Catholic religion ? A. It is so far from being
Catholics

so, that mosi and as earnestly as Protestants themselves. It is a mere state engine, which certain rulers used as a

condemn

it

as loudly

matter of policy, not so

much

to

put

down

heresy, as to check the seditions and immorali'

have experiencol from the Protestants of thesp . penal laws against In fact. for other examples of persecution. were the consequences of heres}'. through the first Protestant king. 143. burnt her victims. to death. twelve hundred Catholics. they should not throw stones. viii. and charity. and in all to utter ruin. Q. every age. in glass houses. into which they cast thousands of Catholics. as they do. Protestants have had ample revenge. and viii. in most instances. . who persecuted. and the prison of the Inquisition and what difference between the deaths the unhappy victims on both sides died ? If Queen Mary put to death two hundred and seventyseven Protestants for their rebellious opposition. they should come to the charge with clean hands living. eral . quartered. reign of Elizabeth . . who slaughtered sixty Catholics for denying his and through their mercispiritual supremacy less Elizabeth.304 lies A DOCTRINAL CATEt that. an engine which CatlioUcs in gen- denounce as opposed equally to policy justice. See. embowelled. vol. Henry' VIII. for their faith and if Mary . vol. in IllSM. As a matter of principle. Elizabeth hanged. for the p. What difference is there between the jails. Have Protestants any right tc be per» petually harping on the Inquisition ? A. and burnt hers. Catholics Catholics. Lingard.

The Iloly See was the recognize:! 26^ . IN TEMPORAL MATTERS. till very lately. in return. and. countries only one continued persecution or less intense. Can a General Council frame new ters. with ceremonies by the Church. Oil PAPAL CONSISTORY.A DOCTRINAL CATECHISM. scarcely for the any protection. Q. Q. No . For tuted many centuries monarchs were coninsti- secrated in the Church. If a king violated his he oath^ rvhat was the tnhnnal at which he could arraigned? tri- A. ON THE POWDER OF A GENERAL COUNCIL. Have not Popes at times claimed the right of deposing sovereigns ? A. fiorht *i(15 more They have been j)ermitted to honor of a country and the security of a crown. a General Council can only define what has been already revealed and belongs to the deposit of faith. maU or articles offaith ? A. they swore and in the to hands of bishops of tlie Catholic Church govern justly to respect the rights of the people and of God's Church. gave them no encouragement. Q. which.

Q. A. Are the States of Europe more happy or quiet noiv tJiat this power is no longer recognized? A. allowed by the Catholic Church ? A. these are Protestant charges. or by the unbridled ambition of princes who by force of arms crush all surrounding States and establish a military despotism. If the charges were sustained he was condemned. and unless he reformed was de- clared to have forfeited his throne his oath of office. Q. plots. Q. 171 Was It the action favor of the of the Popes in such cases rights of the people? was in all cases. No century in history has seen so many monarchs deposed and driven into exile as the last hundred years.306 bu]iaL A DOCTRINAL CATECHISM. or so many small States swept away entirel}?". A. or mental reservation. cieties How are these changes made ? By secret societies. Ai^e equivocation. Q. conspiracies What and is the body which these secret so- despotic military sovereigns alike opto pose and seek crush ? A. and revolutions. The CathoUc Church. by violating Q. . No. in- vented for the purpose of exhibiting Catholics The Catholic Church nevei in oc^^His colors.

Q. taught such unworthy doctrines trary. (2 Pet. Paul's Epistles " are HARD to be understood.proves 307 . where he says. Q. she disaj.) that certain parts of St. which Church has ever preserved and regarded as one of her most sacred deposites. 16) God has given to be apostles. on the con- and condemns them ON THE READING OF THE SCRIPTURES. to those ignorantly proud people. and without whose preservation the Protestant Church would never have had it. Is it forbidden to any one ? A. othet and somepastois and teacfi- . Because only " (2 Pet. of whom St. i. lohich the lorest. Peter speaks. Bome eningelfsti. thrice the reading of the No . 20. Yes. Why SOME are not all permitted to interpret the Scripture as they will ? A. they only forbid the abuse of that the Catholic Holy Volume." and unstable Q. to their own perdition. some prophets.A DOCTRINAL CATECHISM. Do Catholics forhid Sacred Scripture ? A. unlearned as also the rest of the Scriptures. iii. to those who would certainty abuse it.

from the people ? A. he declares that the Catholic laitv are not debarred the use of the Scriptures. in 1826. more consoling^ more animating. of the Priest who shall keep knowledge. Pope Pius VII. though a Protestant Re- himself. the law'' 7. 78. and to inflame the hsh Bishops. vol. tells charity of the true Christian. . in a addressed to the Eng- them " to encourage theii veople to read the Holy Scrij)tures. Do not Catholic Bishaps and Popes ? dis- courtage the reading of the Scriptures No . ligious World Displayed.'' Q. the Catholic Bishops of Great Britain publicly declared. because nothing can he more useful. A. ii. Robert Adams refutes this Protestant slander . 1820. April 18. Even he Rev.— ersJ' Because its sense is to be sought from those who were sent to teach from the " lips . the CathoUc clergy are bound tc read the Scripture for nearly an hour every day .. But . and from whose mouth they shall require Mai. to support the hope. p. Q. ii. that the circulation of authentic copies of Scripture was never dis- couraged by the Church rescript. Does not the Catholic versions of the Scripture into for the very purpose of keeping the Scripture Church forbid modern tongues. They serve to confirm the faith.

printed at Mentz. on the subject of tures. 1471 Four Gospels. (Hist de Reformation. 1477 1477 1478 1479 . printed at Augsburg. of Florence. Cologne. Gouda (iiiyards des Moulins. the best refutation of this 30^ that calumny is. writing to Martini. EARLY CATHOLIC VERSIONS. is dated April 1788. This docuprefixed to ment Q. faithful to and exhorts the read it. there were upwards of twenty versions of the Scripture into almost all the modern languages. 14liO Four Versions mentioned by Beausobre. Freiich. as will be evident from the subjoined detail. Old Testament printed before 1522 1523 1 528 . Edition. Julian's. (an 1472 1475 Augustinian monk. Is it not said that Catholics published till feiv versions of Scripture pelled to do so by Protestant they were comexample ? A. Vincent Ferrler's. This is another Protestant slander propa- gated to catch the ignorant. and is every English edition of the Catholic Bible. Before Protest- antism had a being. Belgic.. Spanish. Efilaplc'c livre iv.A DOCTRINAL CATECHISM. Fust's. Anno 1462 1467 Bender's. St. Malenni's Italian Bible. his translation of the Scrip- applauds his zeal in publishing his versioii. Archb. Belgic.) printed before la New Testament. Entire Bible. Pope Pius VI.) Delft Edition.

about 800 1294. . Ohvetan's Old Testament. the very hotbed op r'>* PERV. Miles Coverdale's Version.. . The same true of three versions. many editions. First Italian Version. 1280 . MS. SPANISH. page 90. in ItaHan. about Anno 1290 1300 FRENCH. Version of whole Bible. Luther's Old Testament. Four vei- with a multitude of editions. Spanish. Prague. were published in Gothic and French. in almost all the languages of the world. of the Sacred Volume is German before Luther's time. lic translations. French. GERMAN. MS. Letpsic. and many of them published in Rome. 153S 1578 Bruccioli's Italictn Bible. 1709 and note appended to Lord Shrewsbury's Letter «< (iOrd Bealey. The Bohemian version was published. Bochmer. Auglo-Saxon Version.310 A DOCTRINAL CATECHISM. . 1522 1526 1527 1 530 First Belgic Version. and 1511. 1530 1535 1537 1562 ENGLISH CATHOLIC VERSIONS. Italian. — . Luther's Version of New Testament. VERSIONS German. Antwerp and Louvain. AND ITALIAN MS. Anno Tyndale's New Testament. with several editions. 1498 at Venice. and twelve appeared in editions. tARLY PROTESTANT VERSIONS. Tyndale's Pentateuch. 1270 . 1488 at For other CathoPutna.* . * Six versions. 1506. see Le Long's Bibliotheca Sacra. . Two Belgic versions. and eions.

but he that giveth her not . and give he wished to be perfect. there is something peculiarly praiseworthy Christ speaks often of the dan. Q. What ders ? is the meaning of religious Or* A. in embracing a life of voluntary poverty. 311 ON MONKS. &c. What do you mean hy counsels ? A. can there be any thing wrong in following the advice of Christ himself. as well as should exist commands. that he had. Those virtues which Christ has recommended. ger of riches to he if tells sell all the young man in the Gospel to go and the this poor. m it doing so. Is there not something wrong in becoming a Monk A. voluntary poverty. self to Paul declares. or a . Q. Nun ? if No but we are to believe the Scrip- ture. FRIARS.A DOCTRINAL CATEttllSM. The very such Orders fact that we have in revelation counsels. what Monks and Nuns do and . that he who giveth his virgin in man'iage doth well. for Christ did not give them in vain. instead of exposing one's the seductive danger of riches ? St. proves that in the Church as should observe these counsels. AND NUNS. is Now. Q. but not commanded under pain oi sin. such as chastity.

others to ledge and virtue. the great masters of a religious life. can there then be any thing wrong in who. retire tise into the cloister. finding that they cannot do this from it well in the midst of this w^orld's temptations. es- pecially in the public hospitals. and others redeem the slave and the captive. imbue the minds of the some rich youth with knowtc to attend the sick. or pi^aying for the salvation of others ? A. the counsels of Christ. every profession. always to be found in every religious establishment ? Q. May ? there not be abuses in these estab- lishments A. and follow those. others preach the Gospel. some to provide for the poor. some to teach the ignorant. Orders are establishto ed entirely for the good of their neighbors. the very Word o' God. . doth better .312 A DOCTRINAL CATECHISM. and can there be any thing in following this advice of the Apostle. in and there pracobedience to. take up our cross. our common Christianity . that we must de- ny him ourselves. . Are all religious employed merely in la boring for their own. Q. nay. wiong in vowvirtues — ing and preserving that brightest of chastity ? all Christ declares. No many religious . and under the guidance of. There is nothing so good that it may not be abused marriage.

Protestants attribute to the Reformation. Reformation bring the bless ing of learning into the world ? A. 82. and between the years 1455 and 1536. with the Princes and Kings of most European countries. twenty -two millions nine hundred and thirty-two thousand volumes had been printed. The Popes. and Sixtus IV. discovered before the introduction of the new rethe ligion of Luther.. such a flourishing state in Germany.) Learning was ir. Q. Before the end of the fiifteenth century. 207. ON THE CHARGE OF IGNORANCE MADE AGAINST CATHOLICS. were the munificent patrons of the arts and sciences.A DOCTRINAL CATECHISM. printing presses Were wrougl t in thirty-four towns of France alone . pp. think this an argument eithef against them. 180. Did not the Catholics use the art of printing promotion of literature before Protestantism had a being ? A. but surely no good Christian wil. or to get rid of them. 233. 2^ Q. are all SiU occasionally abused . (Reche^ches sur les Bibliotheques. Nicholas V. what is due solely to the art of printing. Did for the .

Cambridge. to which Bishop Elphinstone Even the Edinburgh largely contributed. by Pope Nicholas V. to bears irrefragable testi mony the untiring exertions of the Cath . thai of Glasgow. During that ten Universities the vears 1403 . aided by Bishops Muirhead and Turnbull. 1518. Universit}. those of Dublin and London. Bembum Basileas. By Bishops and Popes That of St. every na- such as Europe. Salamanca. by the Catholic Bishop Wardlaw..) Init. in 1413. by Pope Alexander VI. By whom were the Universities oj Scotland erected ? A. : . called King's College. Andrews. that the King.) that who left eight thousand merks tion in for purpose. three hundred years. Bologna. (Reid of Orkney. two Cardinals. Indeed. Protestants have their wish to shown promote learning by the erection of only two Universities. Q... in 1450 that of Aberdeen.314 A DOCTRINAL CATECHISM were founded between and 1506.^ was projected by a Catholic Bishop. by the proudest monuments^ Oxford." deed. all the Universities in Europe were founded by Catholics and in Catholic times. and almost all the Bishops. Erasmus declares that " learning triumphed in England. exerted themselves in promoting (Ad Pet. under the sanction of Benedict XIII. the Queen. Sor- bonne.

music. Yes is not Europe indebted to Catholic Bishops and Popes for its civilization.VJ 315 olic Church promotion of the arts and this sciences. . Q. ment. and architecture. . only look to the magnificent abbeys and cathedrals which have survived the fury of Vandalic reform.A noCTRlNAL CA TEC^ for the IS. and all all its knowledge of the fine arts ? Are not painting. For this we have excellent Protestant " The monas-teries authority. that the candid Colonel Mitchell.But their most important service repositories for books. Did not even large libraries the Monasteries possess and men of learning ? A. A. and which the barbarous hand of Protestantism has interesting ruins. completely and entirely Catholic ? If you nave any doubt. its laws. left only a** vinced. . .had more . All oiu was as secure I . should declare. in his Life of Wallenstein. . then. sculpture." They strove long and no- bly to forward the cause of human improve- Q. opportunities for study than the secular clergy possessed. . Can you illustrate ? matter hy any additional consideration . that " deep and indelible is the debt which religion and civilization owe to TO THE EARLY RoMAN PoNTIFFS AND THE Church of Rome. No and you will be quickly conwonder.

French Church. 500. that " .) distinction. as to ing ? A. OF LEARNING monasteries were men of NURSERIES the SUPERIORS of (Ibid. Trans. Mid. they promoted a general^ improvement they were very industrious in restoring learning. to the Bishops of the He urged all the Bishops in Christendom encourage literature and the arts. What was A.) the opinion Q. Greg. that " France alone had produced more eminent scholars than all Europe. Ecclesiast. p. and to have each a school attached to his Cathedral (Voigt.) (Hallam. 3)0 A DaCTRlNAL CATECHISM." " man439. Gibbon." Hist.'' Bishop Tanner says : " The monasteries were Pope Gregory Church ? schools of learning and education. the ii. When . Ages." Q.. Catholic learn- Lord Hutchinson... The firs-t declared. What was 'ind of Burke. p. VII." the second one Monasterv of Benedic tine Monks gave to the world more works of learning than both the Universities of Engthe Protestant Universities of said. Hist. and retrieving the country from the (Colliei remarkable ignorance of these times. uianuscripts have been preserved in this ner. monks were settled in the reigrt ol King Edgar. vol. " A little before the Reform- many of the great monasteries were .) ation. to the order of VII.

A DOCTRINAL CATEUHISM.
land
;"

SM

and the third spoke thus to the British House of Lords " Catholicity, which has this night been the subject of so much abuse, has ueen the behef of the most extensive and ENLIGHTENED nations of Europe, and of the most illustrious characters that ever did honor (Cob., Letter Linto the name of man."
:

i

;

gard's Tracts, p. 63.)

Q.

Do

not Protestant countries stand

much

modern times, as to education, comprosperity, and than Catholic countries? fort, A. They turn their whole attention to w^orldly prosperity religion gives them little concern and hence it would not be very surprising if, in the above branches, they were in advance. That such, however, is not the case, you have only to read, Howitfs Life in Gerhigher, in
;

;

many
vol.
also,

Tait, Feb.

1843

;

i,

p.

219;
;

Ihid, vol.

TurnhulTs Austria, ii, see pp. Q^, 72

p.

59

Borroio's Bible in Spain, chap. v.
o\

Even

Dr. Welsh, in the General Assembly

1835, admitted, that Scotland, " instead

of be-

ing the very first in point of education, holds a very low place in respect of some Protestant, and I must," he says, "add, some Roman

Catholic Countries."

This from a minister and when taken in is a very large admission connection with the declaration of a British ifecretary of State on the Factory question.
;

27*


318
" that

.

A

DOCTRINAL CATLCUISM.
is

Protestant England

the most ignorant

Christian country in the world," and with the

astounding proofs of spiritual and

tempora.

ignorance laid before that Factory Commission,

must be considered as perfectly conclusive. Q. What does Mr. Laing Notes of a Travsay as to the comparative eller, pp. 435, 442

state

of education ? A. In page 435, after saying that the poverintellectual

ty-stricken
priest
''

recluse

is

the Popish

Nineteenth Century, he adds, Our clergy in Scotland have a very erroneous notion of the state of the Popish clergy .
of the
;

.

.

them prayed for, as men wallowing in luxury, and sunk in gross ignorance. This is somewhat injudicious, as well as un-

we

often hear

charitable

;

for
.
.

when

the youth of their con-

gregations.

.come

in contact

abroad with the

Catholic clergy, so described, and find them in
learning, liberal views, and genuine piety, ac-

cording to their

own

doctrines, so very diflferent

from the description, and the describers, there will unavoidably arise comparisons. .. .by no

means edifying or flattering to their clerical teacheis at home.... Our Churchmen should
understand better the strength of a formidable
adversary, ...

.who
life

bvinsis

into the

field zeai

and purity of

equai to their own.

The

€ducation o the regular clergy of the Catholic

A JCOCTKINAL CATECHISM.

319

Chunih,

is,

perhaps, positively higher, and, be-

yond doubt, comparatively higher, than the By positively education of the Scotch clergy. higher, is meant that, among a given number of Popish and of Scotch clergy, a greater proportion of the

former

will

be found,

who

read

with ease and a perfect mastery the ancient
languages

—Greek,

Latin, and

Hebrew

—and
pro-

the Eastern languages connected with that oi

the Old Testament,

—a greater number of

found scholars, a greater number of high mathe-

and a higher average amount of acquired knowledge." In page 442, he adds, " The Catholic clergy adroitly seized on education, and not, as we suppose in Protestant countries, to keep the people in darkness and ignorance, and to inculcate error and superstition, but to be at the head of the great social influence of useful knowledge." Again, in page 439, alluding to the gross calumny, "that the Catholic clergy seek to keep their people in ignorance," he scouts the impudent saying in the " This opinion of our following masterly style Churchmen seems more orthodox, than charitaThe Popish clergy have, in ble, or correct. reality, less to lose by the progress of education than our own Scotch clergy. In Catholic Germany, in France, Italy, and even Spain, thft education oi' ihe c ~»mmon people, in readings
maticians,
:

320

A DOCTRINAL GATE JHISM. and moralSi

writing, arithmetic, music, manners,
s,

at least, as generally diffused, and as faith-

fully pron>oted,

by the
their

clerical body, as in Scot-

land.

It is

by

own

advance, and not

b*-

Keeping back the advance of the people, thai
the Popish priests of the present

day seek

to

keep a-head of the intellectual progress of the

community.
Church, and
hands,

Education
is

is,

in reality, not only

not repressed, but is encouraged, in the Popish

a mighty instrument in
used.

its

and ahly
for

In

every street in
at

Rome,

instance,

there are,

short

dis-

tances, public primary schools, for the education

of the children of the lower and middle classes.

Rome, with a population of 158,678

souls,

has

372 public primary schools, with 482 teachers, and 14,099 children attending them Has Edinburgh so many public schools for the instruction of those classes
?
I

doubt

it.

Berlin,

with a population about double that of
has only 264 schools.
versity,

Rome
stu-

Rome

has also her Uni-

with an average attendance of 660

and the Papal states, with a population of two and a half millions, contain seven universities. (Protestant) Prussia, with a population of fourteen millions, has only seven .... The statistical fact, that Rome has above a hundred schools more than Berlin, for a popudents
;

lation little

more than

half that of Berlin, puts

A DOCTRINAL CATECHISM.
flight a
is

32 1
it

to

world of

humbug .... Is
what
is

asked,

what
these

taught to the people of
?

Rome

by

all

schools

Precisely

taught

at

most Protestant capital of the most reading, Protestant country in the world) writing, arithmetic, geography, languages, reThis ample ligious doctrine of some sort." attestation, given by an enemy, w^hen looked at
Berlin, {the

along with the extraordinary exertions that are

made, now that the penal laws are done away with in Great Britain and Ireland and other countries of Europe, by the Catholics of these
countries, in establishing schools, educational

convents, and colleges, should,
the Catholic

we

think,

open
pro-

the eyes of the veriest bigot to this truth, that

motes the

arts

Church loves and sciences.

learning,

and

ON THE CHARGE OF UNCHARITABLENESS.
Q. Are Catholics uncharitable to Sectarians? A. Certainly not since the Church teaches them to love all mankind, to pray for all, t(; forgive all, and to do good corporally and spir;

itually to

all,

ii

respective of creed, country, or

3*^2

A DOCTRINAL CATECHISM.
that there is no salva

Q. Does she not teach lion out of the Church ?
A.

We

have already proved that there
there
is

is

only one true Church, as
^

only one

Lord, one faith and one baptism, and that the Catholic Church is that one true fold. Hence
it is

not only not uncharitable, but very charit

what which teaches, that sects and heresies and schisms are sins which exclude from heaven. St. Paul declares, that " they that do such things, shall not inherit the kingdom of God."— Gal. v, 20, 21. Q. Do Catholics charge all that are apnble in Catholics to declare to the world
is

laid

down

in Scripture,

parently out of their communion with the crimes of heresy and schism, and consequently exclude

them from salvation ? A. No all baptized children who die before they sin mortally, and before they embrace and believe error, are members of the true Church. Again, all those sincere people belong to the soul of the Church, who, being baptized, and believing the great fundamental truths of Christianity, and who are prevented from believing it in all its details, not by carelessness, nor leinporal interest, nor human respect, nor the spirit of obstmacy, nor by malice, but simply oecause they never doubted, and never had
;

8uffi(uent

means of knowing

the truth, \\'hich

A DOCTRINAL CATE(JH1SM.

823

they would embrace at once, and with gladQess,

could they only discover

it,

all

these,

we
will

say, belong to the soul of the

Church, and

be saved,

if

they lead good lives and do

not violate God's law.

Q. What do you mean by the soul of the Church ? A. All those belong to the body of the Church

who

are openly professing Catholics

;

to the

Church belong all such as I have above described, who, being baptized, and believing the fundamental truths of religion, are living separate from the body of the Church, not by any fault of their own, but purely by not having sufficient means to lead them in>to a knowledge of the whole truth.
soul of the

Q.

Do

Protestants expressly teach the verj

doctrine they unjustly blame in us, " exclusive
salvation ?"

A. Yes

;

the 16th Article of the Old Pres^
:

hyterian Confession says

That there is one Kirk, out of which Kirk neither life nor eternal felicity is to be hoped for J' The 25th chap,
Westminster Confess, declares,
" that

"

of the
those

who

profess the true religion, (there can

be only one religion true,) with their children,
are the house of God, out of which there is no Mvdinart possibility of salvation." The 18th

chap; of the Church of

England

Articles de-

824

A DOCTRINAL CATECHISM.

clares, " that

they also are to be had accursed, presume to say, that every man shall be saved by the law or sect which he professeth." The same is the doctrine taught in the Prot. Belgian Confess., 1561, and by the Synod of Dort, 1619. The French Prot. Catechism,
that

Edit. 1710,
of.

p.

283, says,
is

"Without

doubt, out

the

Church, there

nothing hut death and

DAMNATION." This is extraordinary doctrine to come from the lips of men who came out of the only Church in the world a few years before.

Q. What do you conclude from all this? A. That those pretended lovers of charitable doctrine must be very blind w^ho look lor such in anv Protestant Communion.

ON HERESY
CHAPTER
Q. Wliat
A.
is
I.

heresy

?

An

obstinate att«achment to one's

own
is

private opinion, in

opposition to
;

what
is

deit,

clared an article of faith

and he

guilty of

who

prefers

hirs

own

opinion to the declared

doctrine of the universal

Church

;

for exsi.r'^ia

'' The Eutychians cited John. 9 " For in him dwelleth all the fulness of the Godhead corporally. chap. and the Pethat Christ had only one nature lagians founded their denial of original sin. ing Q. that in Christ there were two persons. viii. All.'' The Nes — torians fancied they proved. Have all heretics pretended to prove their peculiar doctrines from Scripture? A. depend- ing on that passage of St. xiv My Father is greater than /. without exception. chap." Q. What was rors ? the source of all these e> A. 20 " The son shall not hear the i. ii." to prove. by Coloss.'' — Rom. nied the consubstantiality of the " The Arians deWord. John. it — 826 any portion of Scripture. on these words ''ngs. Philip. " and the Word was made flesh. — — . on Ezech. 7 being made in the likeness of men. that Christ became man only in appearance. which mean- he hold obstinately any meaning he chooser is to give to opposed to that given by the Church. — iniquity of the father. 26 — The Spirit himself asketh for us with unspeakable groan- The Manicheans pretended to prove.'' The Mace" donians denied the divinity of the Holy Spirit. ii.— A DOCTK[NAL CAT ECHISiM. by " Taking the form of a servant. The presumptuous desire and determination of each Heresiarch to prefer his own m- 28 . xviii.

but by fakh in Jesus Christ. Can Luther. and the observing of God's commandments. Q. Did Luther and Calvin act uniforhily on this irrational principle of pi^eferring each his own single individual judgment to that of the whole Church ? A. or any of his followers. Q. that man is justified neither by the works of the natural nor of the Jewish law. They were shipwrecked on the same rock which had caused the ruin of all the Heresiarchs that had gone before them. words Rom. Were Luther and Calvin guilty of a similar i rational presumption ? A. having the grace of God for — — — — their source. whilst the whole Church then existing. Yes such was the principle upon which they grounded Cdoh article of their new faith. and by the works which proceed from that faith. understood them Luther explamed these in their natural sense. to that given by tne whole Church. and the whole Christian world during fifteen hundred years. hs J . iii ''Man is justified hy faith without the works of the law'' as dispensing with the necessity of good works. Calvin. gave these words " this is my body'' a figurative meaning. . for example.— 326 A V10CTRINAL CATECHISM. terpretation of the Scripture. whilst the ivhole Church understood these words to mean. Q.

seeing that each one of them prefers. is not faith at all but if you say you are infallible. CHAPTER II. but that you individually can interpret it with infallible certainty Q. to ? and his own one judgand judgment of the whole . Have you observed any peculiarities which have uniformly accompanied every imj ortant heresy that has made its appearance in the Christian world? A. or the dupe of the most insupportable obstinacy. in the interpretation of Scripture. and.! A DOCTRINAL CATECHIbM. his own one the light light. Q. consequently. five 1st. . Churcn say or : A. 32/ excusable before God. that the whole Church may err in her interpretation of Scripture. ment. then your absurd presumption drives you to assert. . Certainly not for to such individual we Either you believe that you are fallible in which you give the Scripture. What can he reply to this dilemma ? A. then your faith is uncertain the interpretation and vacillating. you hold that you are infallible : if you say you are fallible. Yes servable. defy him to make any satisfactory ! We reply .. peculiarities are always obto Every Heresiarch presumed . he being either the victim of perplexity.

a superstition. Q. they gave their names to their and they were unable to prove a followers. or the name of their country. Nestorius. that the Mass is an abomination. one parish. do you prove that Luther. Not one of them could ever prove that the Church .328 A DOCTRINAL CATECHISM. which. 3dly. . blame the Church with having fallen into pernicious error 2dly. they blamed the Church. to their followers 5thly. These Heresiarchs. . Yes like Arius. for example. Have you remarked any other peculiar Uy I . from the time of Christ until Luther appealed. or even one village. he had a lawful mission. They uniformly laught new unknown till then in the Christian world 4th]y. We defy —the invocation of —and — Purgatory. always separated themselves from . doctrines. taught new dogmas ? Q. — saints. they they taught separated themselves from her. . new doctrines. that there are only two sacraments. idolatry the Pope. and Eutyches. A. Have you observed the same traits in the Heresiarchs Luther and Calvin ? A. — — — — lawful mission. Q. or the name of their new dogmas. Antichrist. with their adherents. How him or any of his followers to name even one country. Macedonius. They always gave their own name. ever taught.

DRiA. in the year 315. . first men who opposed —give —and it. Q. ? can always name the author of such new creed.A DOCTRINAL CATECKISM. all those who embraced it. . cover in Luther s doctrine ? A. a city of Egypt. Arius. amazement. in the year 1517. we in Alex an to teach. That doctrine was at first embraced by very few . as often as 320 in tht any new doctrine appeared Church A. of point out the Council w^hich know that condemned it. the names Thus. it had Luther for its author was COMBATED by all the Universities and was finally conto which he appealed demned BY the Council of Trent. that this error was combated by the Patriarch Alexander and by St. in Saxony. and sedition. tell the place and time where it We — made the its first apftearance. as to the new doctrine of Luther ? A. KtiiaNAsius. had been previously taught a very different doctrine . Q. Exactly the same. 28* . and that it was condemned by thm FIRST Council of Nice. w^as the first was not equal to the Father and we know. Do we observe the same peculiarities. and its appearance gave rise to great confusion. Three other marks. What other marks of novelty do you dib that Clirist Jesus . That doctrine made its first appearance at Wittemberg.

CHAPTER III. but the doctrine of Luther was not only not taught. How do you refute this assertion ? A. No . even to the consummation of the world. the doctrine of Luther was not the doctrine of the Apostles. it was not even known before his own time therefore. Were Luther and Calvin hetter able to prove their mission. A D(»CTRINAL CATECHISM. than were Arius. The doctrine of the Apostles could nevei cease to be taught. or Nestorius ? A. Q. 330 Q. : . May it not he said. Macedonius. They said to them Your ecclesiastical superiors have not sent you to preach or bap.I therefore you have no ordinary mission tize but neithei h^ve you an extraordinary mission. Q. Q. because it was the reply of every Here^arch that appear- ed in the world. leaders that they : . because Christ declared he would he with his Apostles teaching all days. that Luther taught nothing new. How did the Catholics prove the re- had no mission ? forming A.. in this they had the very same to diffi- culty to contend with as had these Here-siarchs. This reply is justly suspected. hut merely re-estahlished what the Apostles taught ? A.

Q. 491-6. As then Luther and Calvin had ly Ui} evident- mission. that he had power and commission from her to preach the true doctrine contained in the Scripture ? A.A DOCTRINAL CATECHISM.. Yes addressing the Anabaptist preachhe says " If you are sent by man. Either the Catholic Church was such if at that time the true Church. that no man could preach unless he had one or other of these missions ? . A. and she could not give him a commission to preach a doctrine contrary to her own but if she had ceased to be the true Church. like Moses or our Saviour. . this embarrassing dilemma. when the CathoHcs. you would have been able to prove this. show as your patent if by God. : . reply. T. with much more justice. then' she was not qualified to give any commission .) He forgot. 5. Luther at all. for. however. Q. ers. either ordinary or extraordinary. let us see you working miracles/' (German Edit. Did Luther himself admit. Could not Luther. or she had ceased to be . applied it to himself. if 33 i you were sent immediately and directly by God himself. who was a priest oj the Catholic Church. p. by working miracles. she was then for the true Church. Q. to separate it was unlawful from her.

I should . the rult as it is a very important ques- a more full exposition of the three false rules generally followed by Protestants. but what reason can clearly comprehend. What say you then cinian ? He to the rule of the Soadmits that the Scripture is in- spired. that they come not to feed. God is infinite .— 332 in -———-———-—^-———————-^-———————— A DOCTRINAL CATECHISM. A. As wolves in sheep's clothing. and that nothing zV to be admitted. I. but that reason is to be the interpreter of that Divine revelation. CHAPTER of faith tion. but to devour the sheep. and then a brief but clear statement of the like Scriptural grounds upon which the Catholic rule offaith rests. but over the what light are we to wall . THE PROTESTANT " RULE OF FAITH" EXAMINED. You shall be gratified. as far as our brief space will allow. of whom Christ says. We reply. in the first place. You have said much already on still. who have entered the fold. not by the door. A. Q. ———————^———— ' «» regard them and theii successors in the ministry ? A. Q.

he can reveal many which we understand nothing except the facts revealed. absurd. finite reason pretend to fathom the unfathomable abyss of God's infinite wis dom and power ? Will it blasphemously tell God. —such are. that there is nothing ridiculous. cannot be a the sects in secure rule of faith. and you will be — . . unless he condescend to explain its nature ? Secondly. 333 things we of are finite . the Creation. . and Most certheir 'creed founded on that rule. which erring reason has surely it not taught . and if so. — satisfied. surdities of Pagan and Christian schools. Will things which it cannot comprehend ? presumptuous. agree in de- nouncing the Socinian or Unitarian rule. &c. the IncarnaNow. guided entirely by human reason. that it will believe nothing but what it can understand. history of man look at the molten tain the sad idols of ancient Rome. and the garden gods of at the contradictions and abancient Egypt. tainly. that it will believe nothing on God's word. gross. for example. it is safer to follow the over . the Unity and Trinity of God. which excludes all doubt it can only be the foundation Only open the pages which conof opinion. Thirdly. or shameful. reason is fallible hence it cannot be the foundation of faith. therefore.A DOCTRINAL CATECHISM. can reason be our guide in tion. all the world professing Christianity. hence.

articles of Christianity —the Divinity of Q. since they deny one of the fundamental Christ. what my reason does I will beheve and thus an inI will comprehend. in that case. — as many va- rieties in religion. polished or unpolished. many of which are mysThe Socinian says What I understand is a contradiction to his reason. of The reasons or judgments . . who is the mere work of God's . ic>lent creature. philosophy and agriculture. much more rule certain truths. Look : contradictory systems of medicine. many. men are as different as their faces hence. judge ? Should w^e have as many creeds as there are men. whelming majority of Christians. Have you any other argument against this rule ? A. if Bab. at out an infinite variety of religions would be formed under the direction of reason. as there are different grades of strong or weak. should we not have the same religion.i?34 A DOCTRINAL CATECHISM. who have no claim to the title of Christian. and say If such is the case in secular sciences. Christian The God rational.y'lonish confusion as regards reason were admitted as supreme not. the very rule of the Socinian reveals teries. reject not . rea- son amongst men is ? In fine. politics. Yes. : of these. than to risk our salvation upon a rule lately adopted by a handful of men.

seeks ! sufficient satisfied proof of the fact of revelation . is di positive institution — " Thus far shalt thou go. on this head. We may then sound as we please the depths of worldly in this we are confined to no bounds science It but in religion we have prescribed limits. God is infinitely good. How irraThe Christian. therefore he cannot be deceived himself. Q. unless God condescend to explain all to him. dares to disbelieve God's word. Moravians. Quakers. What say you to the rule adopted by ine Baptists. hand. . when a mystery is proposed. 335 himself. . and around him every moment. — —who does not understand even exist in --who cannot comprehend which half the mysteries. whether I understand it or not. and no further. and Methodists which consists in a supposed private inspiradon made by God to each individual ? A. whatevei he reveals must be true . The conduct of those who adopted this delusion is its best refutation. he says. first Montanus and it." CHAPTER II. therefore he cannot deceive me he is infinitely wise. . on the tional is such conduct contrary. he believes at once. therefore I believe it. Maximilla were the who adopted and .A DOCTRINAL CATECHISM.

(Euseb. of Eng Fox. that faith and worship were useless. V. that grace might abound. that men should continue in sin. saying. Eccl.) The followers were privately inspired by God. p. Brandt.) — Protestants who followed private inspiration as a rule of faith. Herman was inspired to declare himself the Messiah. V. Were the English followers of this rule more moderate than their continental brethren 1 A. of Carlostad ihey both hanged themselves. p. Lib. Coniment.) John Bockhold.. put to death. 5L) . declared himself king of Sion (Hist. to order that all priests and magistrates should be killed (Brandt. de la —he married eleven wives. of the Church.836 A DOCTRINAL CATECHISM. Lib. " to despoil and kill all the wicked/' (Sleidan. he was authorized by the Holy Spirit to kill everv House with a . declared the Scripture only a secondary rule. 5L) David George declared himself the true son of God. De Statu Rel. and one of his party entered the Par- liament drawn sword. iii. iv. For the doings of Hacket's and Venp.) Such were the foreigr Reform. 9. No Nicholas taught. and Echard's Hist. Hist. by order of his spirit. et Reip. see Fuller's Hist. Q. subject to the spirit . them all and. — ner's private inspiration. p.. (Brandt. (Mosheim. following his inspiration. 484. par Ger. 45. p. according to Penn's Journal.

These unquestionable facts are shoching evidences against that rule. have you any additional argument to offer ? — A." Such were impious the and blas1740. without any rule of faith and is this at all reconcileable w^ith God's goodness and mercy ? Secondly. this rule directly contradicted the Their spirit told them to murder 29 . and the fairest of ten thousand. the true rule of faith whilst. hell by praying as by thieving.) Moravians. till you leave .) inspired to have himself hailed as the " Prince of peace. or communicate.) phemous fruits of the rule called " private inspiration. In the is first all. the great mass of Christians have ever been." Q. that they were privately inspired by God therefore. Some of our English brethren say. that that Wesley says of the many of them did not read " the Scriptures. on Mosheim. the rose of Sharon. who adopted Scripture. off the Church and the sacraments as many go to (Journal. Those . and now are. ." Note James Naylor was (Echard. " you will faith. because was seeking never have salvation by works. a rule for with the exception of these few deluded Protestant fanatics. v. no body of Christians ever felt.A JOCTRINAL CATECHISM (IMaclaine's 33" man that sat in that house. place. p. 470. or even pretended to feel. V. pray." he adds.

darkness. constant traditign. teaches us what we are what we it. is evidently the spirit of fanaticism. believe and Finally. Q. What wise man. What is the third false inile of faith ? ui. and wicked pretenders to inThey are guided by a spirit.' the God. but it spiration ? . to say these fanatics. —the The abound of to Scripture says spirit .** — the Scripture — one to told them to sin that grace might sin. all Nay> Spirit they contradicted one another.. in order to do so. hinted at above. are to do is . and the Bible onlT/y aid the Bible. The same God taught one thing to Wesley. and not the spirit of error ? (for from their Works. and Spirit of another to Fox. therefore. not as it sounds. foolish.) for. and CHAPTER III. and another Bockhold. That of the respectable portion of Protestants. Joanna Southcote. they should work some unquestionable miracle but in this they have never succeeded. and deliver his soul to the guidance of such self-sent. they cannot the latter is their guide. who maintain. it would appear that No. would be weak enough to abandon the Scripture. 338 A DOCTRINAL CATECHISM. that the Bible. — " Thou forbids shalt not kill. and Church authority. or '1 . the Spirit of God. but can they prove that in reality. error.

interpreta- agree as to the rule of faith and tion. by a and good God to mankind. in addition to this. on Tradition. and in favor of our hence. whether given this the rule of faith. Yes. . nor even the learned laity. first of w^hich is derived from a comparison of this Protestant Q. why do you give a preference to the Catholic rule ? A. (see Chap. very many. In comparing these rules.A LyOCTRINAL CATECHlSxM. of every age and country. the whole world during fifteen hundred years before Luther . seven to one in favor of our interpretation of Scripture. not truly divine tradition. with the Catholic rule of The faith. All truly inspired Scripture. is understood by each private indi^ ignorant or learned. Have you many arguments against w^ise ? pretended rule A. as is 339 it is it understood by the learned. there are seven CathoUcs for one Protestant in the world. Even at this moment. Q.) in by the ignorant. but as idual. no two sects of Protestants are agreed upon every question of religion nor do they give their rule of faHh one ond tbe same inter . that whilst Catholics. rule . and terpreted. What is the Catholic rule of faith all ? A. Q. but by the lawfully sent and ordained pastors of God's true Church. we have we and all have. all this is confirmed by the its fact.

they would have given the same inlerBut the reverse is >retati :)n to every passage.— 840 pretation. if it had been the rule intended estants Protestants would have been of one i '^od. of his learned. if only learned to Protestants pretended Jittle do so . as many counsellors'' truth will . or good. During three hundred years. Q. than that an ignorant peasant should pretend to interpret the Inspired Volume better than all the pastors of the Church ? it Q. Catholicism centuries. . whilst each Catholic has the Scripture explained present — that is at . Is there any thing absurd in ? this trait of Protestantism A. as privately interpreted. the Bible. Very be less absurd. —each indimdual Protestant explains by all the Scripture for himself. " Thei^e be if. Q. ? indeed since they can be only considered a handful. What — . all b} faith. wisdom am. has been the rule of Protnow. Would A. or ever was—wise.ong be on the side of that of three. the Catholic has that of the whole Church. A DOCTRINAL CATECHISM. great. when compared with : the learned body of the Catholic Church the Scripture says. —Protestants have only is we have the learning of eighteen your next argument ? A. in God's Church. Can any thing be more absurd. onl)^ the security The Protestant has own one judgment .

heresies. as there is only one Lord. For example. clearly. as is evident from our swarms of doubt . 841 — ZuingUus. to be the fruitful source of delusions. and yet all follow the Bible and interpret for themselves. as different heads many religions ministers as there are and judgments. Yes. sects May No not restrain these by forcing all to accept their interpreta- tion ? A. in contradiction to owm principles it w^ould be destroying the right of private interpretation. one baptism. and schisms. of England teaches one doctrine. that there can he only one true faith.A DOCTRINAL CATECHISM. ivhich can have only one true sense ? all and the Protestant rule destroys this unity of faith. the Evangelical Church of I russia a th rd. as privately interpreted. beyond Protestant sects. Luther taught the real presence out the same book. the case. . an ignorant 29^ . They have proved the Bible. Yes. Q. out of taught the contrary — the Church of the Bible . Q. A. Let each man interpret the Bible for himself. and this withtut the possibility of applying an antidote? A. Does not the teaching the Protestant rule facilitate of all sorts of e'^ror. the Kirk of Scotland another. their . and you will have. for this would be . the Q. Is it not clear. one revelation.

for the cobbler will tell him he has a right to interpret Scripture for himself. Peter. that their unity is a not of nature." It will be of no use for a Protestant minister to '* — I quote against him that other passage and the Father are one f for the cobbler unity of affection. Paul to the Hebrews. con-sequently.— 342 A DOCTRINAL CATECHISM. They have never agreed amongst themselves on this they reject nine or ten books which we Mead admit. with. Unitarian cobbler denies the divinity of Christ. and this he will say evident from the former passage. St. the second of St. — constitute the Bible . of Bible is what and How many books composed ? . show they have no certainty as to what books really . St. John. so often changed. James. Jude. Their opinions. the Bible can ne\ er be for faith. on these words " The Father is greater than I. the. and. the third of St. is will reply. and that he is as good a judge as any minister. What say you as books of 5c7i/?- . If the Bible be the only rule of faith. leave The minister must him in his error . A\ Certainly yet this they cannot do. should not Protestants be able to tell us. them a certain to the rule oi Q. and the Apocalypse. certainty. have been al] successively admitted and rejected by Protestants. Q. St.

Yes . Chron. not the info ilible . that portion of the Bible have . lure which are lost. including the books that are 9 . i. Q. or the people Where is the certainty If the in(. A. xxi. ? then which is right — teach themselves — pastor the ? they the pastors . then again he useless . Yiecessity of be sufand clearly indicating the non- we have what is lost. lost. then give the people Bibles if are useless—-the people can if they differ.A DOCTRlNi^L CATECHISM. pastor compel the people to follow his pretation. . 32 . makes these pastors an unnecessary lumber pastors for either these and their people agree in their inter . it is either the whole Bible. Can you draw any argument against the Reformed rule. xxvii. then their rule is destroyed is ii he if liis. then Protestants give us to one text. 1 Kings iv. pretation of Scripture. Matth. and to they give up their own opinion and follo\A then they are trusting their salvation fallible one man. If the Bible be the only rule. 14 . then the rule is incomlet plete if the latter. cannot do this. that Christ appointed a body of pastors to teach and preach A.er. wh ) fj^ives them. ii. or they differ agree. in his the Church ? Reformed rule . 9 29 23 ? 1 Cor. declaring what ficient as a rule. from the circumstance. still or it is . 343 alluded to in Num. Matth. if which we the former. ix. .

What may we ask Protestants in addition ? A. Q. might be taught to read ? Why did only a few. Why' did Rome. and send them to all the ends of the earth. Peter and translate into the who lived at Roman ton^u^ even own Epistles ? Why . Certainly and yet he nevei did so A.St4 A DOCTRINAL CATECHISM. but to PREACH the Gospel. it to be written ? . tures into the vulgar tongues of the nations they converted? St Paul. with a command to all to learn to read them that ? all Why did they not establish schools. Q. and not by Bibles ? Whj' . or ordered . tlreir not St. but his fallible interpretation that infallible Word. did not the Apostles even translate the Scrip. write their Why did they allow nearly one doctrines ? hundred years to pass before the last book ol and what rule did the Scripture was written Christians of that century follow. write Bibles. oi Word of God. should we not suppose that he would have written it. even of the Apostles. Why did not the Apostles. he never commanded his Apostles to icrite Bibles. If Christ intended the Bible to be man's only guide. since the Scripture was incomplete ? Was not the world converted by the preaching of the Apostles and other pastors. who knew nnillions of well the true rule of faith.

Some books of Scripture were lying at one Church. they could not get a copy of the Scripture. during these four hundred years. Does it appear from undoubted facts. Even it present there is not one Bible in existence and what rule are those to for every ten souls Thus. even during follow who cannot read ? . existed. and even ii they were able. the was a physi whole world was converted: was discovered. was no* and much less was it the only the rule . equally impossible . did St.a A DOCTRINAL CAIECHISM. We this during the completed. it first century. During the four hundred years and these few written with the pen. the Bible rule of faith. until the art of printing the Bible could not be the rule of faith and thus Protestants must maintain. During that time few could read. and some at another and during these four hundred years they were translated into only one language yet. as a rule of faith. cal impossibility. which cost imn\ense sums. Paul write to the 345 Romans in Greek — language understood only by the learned ? Q. was few whilst the Bible. . Nay. for first . that God could never have intended the Bible to he our only rule offaith ? have seen that A. . that the whole world was without any rule of faith during the first fourteen hundred years of Christianity. was impossible the Bible was not copies. the first century.

four. the seed of an infinity of creeds. nave the same on every Q. became. What does Capito. Luther's religion. without supplying us with divinely ap- pointed interpreters and judges of these laws ? Such a visions principle contains in itself endless di- and schisms. as privately interpreted. nay. —so much so. taws. " Our people now tell us. were our only ti^ihunal of appeal. If the Bible. that scarcely faith two Protestants point. Yes and is not this consideration alone sufficient to convince every reflecting person ? of the futihty of the Protestant rule sort of . Q. which was one in him." says he. admit in this matter ? A. would not God have acted like an unwise legislator who ivould ters make every man . Kpist . Protestant minister of Strasburg. " I know enough of the Gospel I can read it for myself — — I have no need of you. if every man were his own advocate as well as judge ? If a wise legislator considers the judge of the law as important to the welfare of the community as the law what are we to think of Protestants. his own judge in rnau of law 1 A." (Inter. by the adoption of this principle.What law would we have.346 during the A DOCTRINAL CATECHISM. who would make God give us a divine code ol itself. first during the first foui- teen hundred years.

A DOCTRINAL CATECHISM. the lY. you cannot tell what it will be to-morCalv. " to teach. and for her use. But the Scriptures having been written by inspiration by Apostles and founders of the Church." . her membeis are not exposed to any error or danger on this subject. In what " It is single point are those who war against the Pope agreed amongst them- selves ?" of great importance/' says " that Calvin to Melancthon. Tlie command to the Apostles and their successors was. ''Our people are carried away with every wind of docif you know what their rehgion is totrine day. Yes many for those out of the Church. knowledge of which is necessary to salwhich are not clearly laid down in Scripture ? A. Q. vation. K''>t^n if the Scripture told us what and . A7^e there not many essential trutas. who have for their guide Scripture alone. w^hich subsist the divisions among us. should not be known to future ages/' CHAPTER Q. 347 Dudith says to Beza.) . row. as understood and explained by private interpretation.

The last of the Scrip- were written nearly two thousand year^* ago we know that the last chapter was added to Deuteronomy after the death of Moses. without the Bible as a rule offaith in their own tongue ? A. Q Can Protestants be certain tlud the Jew . What text. (Ray croft's Ed. viz. WTiat do you draw from the fact. all-necess-afy. for generations. during fourteen generations they spoke and the Protestants themselves admit. 348 hoic A DOCTRINAL CATECHFSM. time. would that be cient A. and that other changes have taken place since that tures . most important inference.) Syriac . and not by impostors ? Without certainty on this head.. that there was no Syriac version of Scripture before the time of Christ.. 1655. and suffi- original books of Scripture. many '! loere the true. No. that A — the people of God were all that time without that which Protestants maintain to be the only rule of faith. what are the true and uncorrupted copies of the true also inform us. the Q. to be a certain rule of faith. thai Jews were. That people lost the use of the Hebrew language in the Babylonish captivity after. of Bible London. then. tells us that these changes were made by inspired men. it should with the utmost certainty. ihe Bible cannot be a secure rule of faith. and original Scripture.

and Castalio condemns that of B^'iu the Protestant Bishop Tunstal counted .A DOOTRINAL CATECHISM. But even supposing all the originals which exist to be perfect. this is another question the Bible cannot answer. there should be a vowel. whole books of Scri} and what Protestant can be now certain that they did not do so ? Q. points to indicate where point. — . the Bible cannot teach. If these ignorant and malicious in that hatred. fallible. Luther was a foul coiTuptor of God's Word liUther retorts the compliment upon Zuinglius Beza condemns the translation of (Kcolampadius. of course. nay. — tv thousand errors 'n the fir<?t English trans- 30 . hotv can Protestants . languages at all times difficult —the original idiom of the Bible has not been in use for up- wards of two thousand years the translators are mere men. tsh 349 Rabbins did not corrupt the original Scrip. No. after the time of Christ. and for corrupting Chrih- when they inserted. hated Christianity. and. Here is is another necessary truth which Translation from dead . knoiv that their translations nals are faithful? from these origi- A. Zuinglius says. inserted maliciously a wrong fure may they not thus have perverted verses and chapters. who had a sufficient motive tianity in its source. men. — — . ture ? A.

the Scripture can the not even prove that itself is Word of God. i. to Nay. and Hooker Eccl. that tliey are not certain that they have given the true passage. (Chillingworth. p. Broughton says. this Protestants admit. Peter (2 Pet. " does. p.'' is cannot tiTiths — tell us these two most important of the true that itself Word of God.. Covel (Defence. iaton Bille . of Scripture the " are iii. and 69. .) It is 31) declares. St.! 34 ) A r>OCTRINAL CATECHISM. must it not he a matter of the last importance to know what is the true sense of that Sacred Volume ? A. that parts hard to he un- derstood. iv 86. 16) tells us. No. which unleu^rned and unstable wrest. // the Scripture he the only rule offaith. J . Art. p. The very translators them every selves confess. as also the rest of their own perdition'' the Scripture. Word of God in what they supposed to he Such is the Protestant rui^^ they trust their im- —such the thing to which mortal souls ' Q. Certainly and yet the Scripture cannot . and what IS its true and genuine sense. 49 14. but merely the best readings. nay. Lib. or it not the Word The of God which to can assure us that we do well Bible then all think the Word of God. the English? so corrupt as to send thousands into eternal flames. tell us this .~ is -and Dr. Dr. Polem. S.

One-third part of the whole human race die before they reach their seventh year : it is then a matter of the last importance to . is not explicitly and evidently laid down in Scripture. Yes and yet Protestants keep it from twelve to twelve without any warrant of Nay. a doctrine the knowledge of which is certainly necessary to salvation." . on Saturday till five A. xxiii. Q. upon which the salvation of one-third part of the whole human race Baptists. they oppose the Scripture Scripture. is necessary to Scripture salvation and yet the Scripture does nowhere tell us clearly whether Christ intended infants . Q. 32—" From even unto even shall yon celebrate your Sabbath. Levit. keep the day of rest from on Sunday? five o'clock . why should we have who have never been able to see this ^rz^i^A clearly laid down in Scripture? Here. If it did. in the Protestant sense of private interpretation. and before that period. then. not clearly laid in Scripture down A. The doctrine of the Trinity. know for the whether infants should be baptized that baptism declares.— A DOCTRINAL CATECHISM. we have a truth. Did not the Church. What say you of infant baptism ? A. at the time of Christ. which is not to be found in Scripture. Do you ? observe other necessary triiths us taught by the Church. 351 Q. depends. to be baptized.

is to say we and we act without warrant of Scripture might as well say. of redemption. which he has never abrogated. a matter clearly laid down in Scrip ture ? and yet all Protestants consider the observance of this particular day as essentially necessary to salvation. or the seventh day of the week. we observe the Sunday. —do they find this permission clearly in the Sacred Volume ? laid down A. — Remember thou keep holy the Sabbath day/' Q. in the Spirit on day. that we should rest on Thursday because Christ ascended to heaven on that day. Is that St. and rested in reality from the work A. When Protestants do profane work upon Saturday. Oil the contrary. and is not this proof that Sunday is the day to Sci ipbe ob* t& ved in the Nev^ Law ? I . they violate one of God's clearly " commandments. the Lord's John was is. they have only the authority of tradition for this practice. as the day of rest. Q. because Christ rose from the dead on that day. Is the observance of Sunday. in the Book of Revelations. In pro- faning Saturday. Q. do they follow the Scripture as their only rule oj faith. it not said. To say. . It certainly is not .J52 A DOCTRINAL CATEfiUSM. that cural Sunday .

that they met every 30* . Is it not said in the Acts " And upon the first day of the week. or that the people assembled every day of the week. tell you not to work upon that does it tell you that the obligation of day. however. but merely on ticular day. John here calls the Lord's day ? Q." and is not this sufficient Scriptural authority for the observance of the first day of the week? A. quite clear. if not. Paul was to depart next day. John had a revelation upon it. merely because St. Paul preached unto them. when the disciples does this text — — came together to break bread. for which a good reason first It is this paris given. must we observe. they hold the above text as any argument. that St. But does this text abrogate the observance that of Saturday the seventh day. ^_ 353 . any day upon which an Apostle mas — in the Spirit ? Q. it is is called the Lord's day ? And not every day the Lord's day. namely. But A. ready to depart on the morrow. as a day of rest and hohness. The ants to do profane text in question does not say that the Apostle work on preached. or that it was not the day of the Resurrection or Ascension which St. Are we then to observe this particular day. keeping Saturday is done away with.— A DOCTRINAL CATECHISM. or allow Protest day ? Certainly They should then rest upon both days. ^ A.

354 . Q. Besides. only traditional Yet Protestants would look upon a man who would do profane work after five o'clock on Sunday. this does not abolish the observance of Saturday. Does not St. St. Yes but. or keep the authority. holy. they continued daily in the Temple breaking bread. and exhorted the Jews and the Greeks. in its place without Scriptural authori- that for all this. h is not wonderful that the disciples came to gether on this first day of the week. first Saturday and profane the day.—or that these collections were to be made at church. Paul Saturday preached in the Synagogue every Sabbath. St. A DOCTRflVAL CATECHISM. Q. again. for the same Acts say. abolish the observance of Saturday without — warrant of Scripture. Paul order the Galatians and Corinthians to make collections on the first day of the week ? A. Paul does not say that the people would be at church on that day. What do you conclude from all this? A. — that they substitute they have Sunday ty. according to Acts ii. to the exclusion of Saturday. That Protestants have no Scripture for that they the measure of their day of rest. —consequently. but merely that every man should lay up by himself in . that they were to keep that day. since. as a victina . — store upon that day.

consequently. Does posed it not appear from all this. many things. does not contaii? and. Q. either under the Old or New Law. were saved by the belief of truths for which they could have no authority but tradition. it appear from Scripture. that the word was ever. What says Moses as to the Book of the Law which he wrote. the Scripture. yet Seth. and ichich was the first written revelation the world was favored with it '' f A. clearly. Does written ike V. considered as the only rule of faith ? A. Abraham. in to Scripture. Until the time of Moses there was no w^'itten revelation . of perdition. cannot be the only rule of faith. that which does not teach these things necessary truths. and all God's peo^ple. Melchizedeck. 35o Hence we must all conclude. Isaac. and must be considered indisputable. This A CHAPTER Q. Q. what is opdoc- trines are and that the Catholic much more Scriptural? is very evident from all we have said. He orders tKe Levites to deposite in . that Protestants teach. if w^ e study carefully what has been said in page 88. and the following.A DOCTRINAL «>A1ECH1SM.

" to come to the priests of the Levitical race. A.. and to the judge that shall be at that time. . Levites are ordered to read to the peo- and only once in the seven years.. thou shalt read the words of Israel in their hearing/' tliis law before written all (Deut. . et seq. chap." says the Lord. " after seven years. ? do we find in Deut. 8. and shall teach thee refuse to obey the commandment of the priest . . . he orders them. (2 Ghron. Q. What 9.. time . (the High Priest.. does not put that written word into the hands of the people. in the vear of re mission.) and thou shalt ask of them. xvii.. to have recourse to the priests of the Church. and especially to the High Priest. under pain of death. . and what they and he that will be proud. who this ministereth at that time.NAL CATECHISM. 24. it they might decide their on the contrary.356 A DOLTR. " and they shall show thee the truth of the judgment and thou shalt do whatsoever they shall say . whenever they find among them a hard and doubtful matter in judgment. . God commands his people. that by disputes .. the inspired oracle of heaven." Moses had written out the law by yet he. xix) .. xxxi. et seq) Was this a giving of the ? word this to the people as their only rule it The ple. See 2 Paraltp. the side of the Ark of the covenant of the Lord . that man shall die.' adding.

write Bibles to all nations." In Matth. it is said. He that readeth. thai they delivered many by word of moutlv . Churchy be considered as a heathen and publican. " In these days write. to but " He that w^ill not read He that will not hear the the Scrip. (God) hath spoken" (not written) " to us. teach all nations. xxviii. you. i. Certainly thing. clear. it is 35""/ and Maiachias ii." He does not say. as true as w^hat they wrote. Christ does not say to his Apostles. In Luke x. Do Catholics depend on ti^aditional doc- trines as well as on those that are Scriptural or written ? . 16.^ DOCTRl^ 7. fram what we have truths seen above." In Matth. or heareth the Scripture. for Christ never wrote any and never commanded his Apostles to In Heb. by his Son. Yes It is we believe that is what Christ or hi^ Apostles spoke. " The lips of the priest shall keep knowledge. . A. where at his said. but " He that heareth 17. and the people shall seek th^ law Q. 2. 18. VL CATECHISM." Testament equally cleat on this head? A. heareth me. He is does not say. Is not the New mouth. Go. xviii. but " Go. heareth me. ture. VI." CHAPTER Q.

and in* every age of the Church. — See Rom. 20 the form of sound words which thou hast heara 1 Thess. Have you any other effect ? texts to the same A. it is said. — is in truth) the Word of God " . but with the Spirit of the living God. ye received it. i. Does the Scripture authorize this dependence on traditional doctrine 1 A." . and not after the tradition which ye have received of us. truths are considered authentic Q. whether by word. 17 1 Cor. 15. what is not written is call- ed the Epistle of Christ. not as the word of men. 13. when it is found that they have been beheved by all Christian nations. 2 Thess iii. ii. or by our Epistle. ii. 3. as the written the heart. vi." Here. iii. 13 " When ye received of me. but (as it . Word Q." the Word of God. 2 Tim Tim. though most certainly must be as true itself. In 2 Thess. which. " You are the Epistle of Christ. not written with ink. which are not written These and divine by Catholics. . 6 " Withdraw yourselves from every brother that walketh disorderly. " Hold fast vi. of the living Vvrritten with the Spirit God upon only tradition. which ye heard of us. " Hold the traditions you have been taught. we have.'' In 2 Corinth. where it is said.858 A D0CTR1^AL CATECHISM in the Scripture. xi.

in them ye kave certainly eternal life. for in them ye think ye have eternal Jfe?" John V. Q. This argument would prove. 39. — This text does not say that the Scripture alone maketh wise as to every thing necessary. A. How can you distinguish 1 true from false tradition A. As easily as you can distinguish a true from a false copy of Scripture. Does not our Saviour say " Search the Scriptures. We have as much for the truth evi- dence for the truth of universally-admitted tra- Jitional doctrine. and that it maketh wise unto salvation. your Bible to be the Word of God. not the New. and what Catholic ever denied this? . as we have and authenticity and divinity of the four Gospels. was sufficient one word of the New Testament was written. In 2 Tim. 15. at this time. because all (christian ages and nations have done so before you and you have the very same testimony . for the traditional doctrines held as divine by the Catholic Church. . we are told. but will this one book make men wise in every religiou? . The book of Genesis makes men wise. that the Old Testament. without for. In both cases you must depend on the uniform and universal You hold testimony of Christian antiquity.A DOCrRl?JAL CATECHJSM. 35l> Q. that all Scripture IS profitable. Yes but he does not say. iii.

(ver. xxx.) the ]i:eep Vv^as Azymes seven days. this passage in the mouth . iv. to the holy habitation of heaven. though this a human their prayej came also. because he had read the Scriptures from his youth but . though this book is not admitted hi all. But what will he say to the Prophets and Apostles. then Timothy was a bishop. according to law. had kept the solemnity of 23. Protestants to be Scripture at . mentioned in 1st Macchabeeo. — of a Protestant proves.860 truth ? St. not only to Scripture. but what is contrary to that which God had already revealed. nor take away from it ?" A. 27. At this time nothins. but the Mosaic law was written hence. read." Thus Christ himself (John x. after the children of Israel.) '' other seven days. whose duty . Paul praises Timothy. A DOCTRINAL CATECHISM. for God do6s not condemn the good institutions of men. all who afterwards added the rest of the Oki and New Testament ? It is not what is added by inspired men that is here condemned. (ver. 2 Chron. but to expound the Q. 2 " You shall not add to the word which I speak. iv. to whole assembly took good counsel addition. f»6.believes the Mosaic law sufficient as a rule of faith. and yet. 22) keeps the feast of the dedication. it was. 21. What say you to Deut. that he.

unauthorized 31 . 18. we hold these traditions. in obedience to St. order. the book of the Apocalypse. that is. according to the Protestant sense of the words above quoted. though placed was not last written. or heard from the lips of Christ. at the end of Apoca- book of Scriptui^e. although these things were never written. by addition or substraction.A DOCTllINAL CATECHISM. say mail shall add to these things. (John xx. God unto him the plagues written in (Chap. because. The Thessalonians had tradition. hence. or are we. John. John wrote Gospel some years after his liberation from the Isle of Patmos. John. ii. Paul. 25. to be visited by the plagues. (2 Thess. his xxii. 14 . it is evident that he merely threatens with that curse any one who should dare to vitiate. He ends his Gospel by declaring. the book which he there concludes.) — " If any add shall this book last T in A.) Timothy had a form of sound wojds. (2 Tim.) and were they. where the Apocalypse was composed . — . 361 Q. The Apocalypse. Does not lypse. St.) that our Lord did much that was not written and surely the witnesses of these doings were not accursed for relating and believing what they had seen. in addition to what God commanded to be written ? It w therefore a nere Protestant gloss. i. 13 . the last St. as St. would himself incur the curse.

and all truly divine tradition.362 A DOCTRINAL CATECHISM by the text itself. — that if can teach no error. FALLIBILITY OF THE TRUF CHURCH OF CHRIST CHAPTER Q. all — : Catholics is. and in contradiction to the rest of the Scripture. by the Pastors to whom Christ said " Go. is the rule of faith adopted by A. that we are to believe nothing except what is written. What Catholics ? I. then Catholics will be quite safe Pastors —then m following the teaching of their the teaching body will be. Now. of themselves. that is. ON THE TRUE RULE OF FAITH. to the taught. Markthtf we do not maintain that the pastors of Church are. in Scripture. the Chief Pastor and the bishops in communion with him. OR THE IN. believe to be infallible. but thai God his made them so for the benefit of hi5 . teach all nations/' This teaching body. an infaLible rule of faith. interpreted by the teaching body of the Church. this great fundamental truth be clearly that they laid down . All truly inspired Scripture. infallible. well. to assert.

What proof have you Jiis ? advance for all A. to b© satisfied. have a direct reference to the Church of Christ." tions Now. Surely she must be infallible. ips."* Church must be has Christ as infallible in its teacliing. it said. is In Isaiah Ix. quoted from the Old Testament. In Isaiah teaching the Christ — Church ''He ii. That no weapon which is formed against and that the Church of Christ shall prosper every tongue which resisteth her in judgment she shall condemn. if she triumph over every enemy. 23 ? * to Protestant brethren have only to refer to their own and note the titles of its chapters. What do we find in Isaiah. could naif be compelled to serve the Church. is represented as will teach us his ways. 3. That which its director. 17 ? A. and we shall walk in his paths. she ? could lead them astray and teach them error Q. " that the nation and kingdom that will not serve her shall perish. 363 their and that Christ himself teaches by to Q. 12. Our hfaiiibiUty thoy foretell iu the most explicit terms. that this and the following passages. liv. wh'nw Bible.A DOCTRINAL CATECHISM. and have power from God to condemn every tongue . . Q. Do we find any thing of importance our purpose in Ezechiel xliv. and whose children walk in the paths of the Saviour. that opposes her decisions. people.

the pure God of heaven could never have chosen her for his dwelling-place. this is my rest for ever and ever. iii. Most High must then be Q. 13 for hath chosen Sion an habitation to himself." The judgments of the priests of the infallible. 4 ? " Fear not. Q. " for thou shalt not be ashamed. and shall judge according to my judg- ments. that the pure and free from error Church of Christ is for. What ." says the Almighty. what '* A DOCTRINAL CATECHISM. Christ's dwelling-place is his Church " That thou may est know how to converse in the house of God^ It must be the Church cf the living God'' he hath chosen — manifest. mother and mistress of idolatry." Tim. A. surely she musi . were she the . ? are according to the judgment of God We have — " Our Lord it have we in Psalm cxxxii. They (the priests) shall teach my people between a holy thing and a thing polluted. since they himself. addressing the Church. because I have chosen it.A. acdwell.." If. here will I Now. 1 15. they shall stand in judg- ment. ^he Church became ida atrous. cording to St. What says Isaiah. liv. as Protestants pretend. then. and the difference between clean and unclean they shall show them and when there is . neither be thou confounded. shall be a controversy. Paul. 364 A. for thou shalt not be put to shame.

be unto thee an ever- lasting light thy sun shall go shall down no and thy moon be no more diminished. I Ix. — the *' same Prophet. she is crown of glory. In chap." and could she be either the one or the other. nor her m. or is God a false prophet.'' and in ver. " Thou shall thy walls more. if she had. 22 ? A. Yes . and it will he r . could ble it be said of an idolatrous ChurciL that her walls were — that the infalli- Deity was her everlasting set light. tlie words of the Ahuighty are supposed ialse. What says Ezech.A DOCTRINAL CAl ECHISM. the delight of the Almighty. either the Church is perpetual. in this case. if after a few centuries' duration. 3. xxxiv. 18. 'Vl will save my flock. Is there not a still more brilliant testimony to the infallibility of the Christian Church in A. salvation our Lord . Now. in verse . 15 ? will make the thee an eternal excellence/' Would Church be an eternal depths of idolatry shalt call ? excellence. and. which iS evident blasphemy. she is called. 12. as Protestants pretend. the she had fallen into And. fallen into idolatry called " a ana superstition ? Q. Q. xlii.oon withdraw her light ? According to these texts. — that her sun should no more." salvation. "a city sought for and not forsaken . 365 have been put to shame. and infallible. pure.

the in Isaiah.. it is Church. that in the time of Christ's Church." Now. more a from spoil if ' Could the flock be saved Church teaching that flock were full of error and buried in idolatry. Is not this infallibility clearly laid down spoil.though fools shall not err therein. " Lord of his Christian and I will make an everlasting covenant with them" for preserving this neverin truth/' says the failing truth. " a Redeemer to Sion. very clearly. a way of way yje in which even fools could not err ? Q. and it shall be called the Christian way of holiness. "the eyes of the blind shall be opened. for upwards of a thousana Surely that Church is infallible in years ? which God himself saves the flock from spoil. " I will direct their work Pastors.366 A DOCTRINAI CATECHISM. . . 20 there the Almighty " makes a coveinfalli- his Church. said. Ixi. 8 ? A. could she be called a holiness. . 5. Do A. which places her all beyond doubt. There shall ©ome/' and to them thmt . and a highway shall be there. says he. as Protestants contend. . Yes nant with bility not find a very strong text in ? Isaiah. in xxxv. if the Church were idolatrous or superstitious. Surely nothing could more explicitly point out the infallibility of the future Again. Ixix. Yes. Q.

24. that these shall remain with her foi of in her Word God emr. and nevei to ments. that they put may fear me for ever . What say you Church — 39. infallible —can teach no error. covenant with ibem and my words that . In Ezec. and observe walk in my judgand do them. must be xxxii. if an idolatrous Church can observe " — Atlmighty says depart from God. that after three or four hundred years' Church of Christ fell into idolatry. ine. to the words of Jeremiah. and having the word of heaven.'^ We here ask any reasoning Protestant. nor out of mouth of thy for ever/' seeds' seed. 367 as for return from iniquity in Jacob. 1 will make a covenant of peace unto them. I nor out of the the m juth of thy seed. with the mouth. that they shall not depart from me ?" my A. Protestants see here duration. il shall be an everlasting covenant with them ] will set my sanctuary in the midst of them for evermore. this is my that in is in thee.lot : my spirit thy mouth. the how false is their assertion. with the Spirit of God as her guide. from henceforth and Surely a Church. . That Church is io fear God for ever. the shall They my statutes . where God says of his Christian " I will give them one heart and one way. xxxvii.A DOCTRINAL shall C \TE-CHIi >I. shall have put depart out of thy mouth. I will fear in their he arts. Q.

who came to teach truth.868 A DOCTRINAL CATECHISM. give such a command as this. his people tc to believe idolatry. ask. for w^hom there is no salvation ? Christ. and taught soon aftei left the world . he will not hear the Church. does not were an a moment. is I know not what is . let him be untf thee as a heathen and a pubhcan ?" A. and yet such the language of every Protestant. w^hich he appointed to teach. God's statutes inrjagined. they evi- make fell the Saviour command it. could a good God. dently By rejecting the infallibility of the teaching body of the Church. according them. can He make an . Christ into it. ARGUMENTS FROM THE NEW TESTAMENP. above text. command all to beHeve that error under pain of being as heathens and publicans. in the If this supposition be not blasphemous. What do you observe on Matth. xviii. as the Churcbi. that . everlasting it peace with such a Church or can be even aiiJ He could place his holy sanc- tuary in the midst of a mass of idolatry superstition /or evermore ? CHAPTER II. and to save men by the belief of — " If Q. idolatrous that Church ? Suppose. 17 We truth. for Church teaching even one error. if the Church.

teach . hears me/' the teachers indi- A. we maintain our teaching body to be j'ause infallible.'' Q. IS not what we contend se . Do you here suppose vidually infallible ? Go ye. and the other doctrines connected with it. 369 make on the where ChriH Matth. however. . for here .— A DOCTRINAL CATEUHISM. shall ^1. do actually teach the '^ery same truths. argue that if the Pope and the various bishops teach any particular doctrine. But we may dividually infallible nor sinless. that their combined testimony to the existence of any doctrine infalliWy proves its truth. earth. as. then we maintain. " Whatsoever you shall bind on earth. This. be loosed also in heaven ?'' Yes these words have relation to the Sacrament of Penance. next verse says to the teachers in his Church. by all laws of human evidence or moral certainty. The Pope as the constant head of the Church we hold infallible in decisions ex cathedra : but not exempt from falling into perThe various bishops are neither insonal sin.— men who have had no motive for such. shall be bound in heaven and whatsoever you shall loose upon Q Have you any remark to — 18 . " you all days. But the infallibility of the Church is secured and asserted in other parts of the Scripture. xviii. be- (Tod has made them as in the Old ." " I am with " He that hears you.

observe and do. Is it not manifest. Paill and Barnabas. for the safety of those whom they taught. (though often. as the infallible decree ol Q. in Acts xv. yet. decided. from Gal. tian Church inferior to these.) infallible. .— S76 A DOCTRINAL CATECHISM. and certain others. thai in the first Christians reposed no :onfidence any authority but the Church teaching ? . ii. guide them they. Law he made the Sciibes and Pharisees. Yes . wlio were the public ministers of his Church. went up to Jerusalem to have a disputed question of religion authoriThey had no Scripture to tatively decided. as the teaching body. That these teachers of the ancient Church were in^ fallible. Saint Peter declaring that their decision was the deIt seemeth good to cision of the Holy Ghost . even God could not and surely no thus command us to obey them one will make the teachers of the better Chris . all. personally sinners. 2. Q.'' Were they not infallible teachers. 1. is more than evident from Matth. no doubt. after great disputation. xxiii. Did not the Apostles and first Christians ? act on this teaching as infallible A. " Upon the chair of Moses have sitten the 1 Scribes and Pharisees all therefore whatsoever they shall say unto you." and this decisicm and to us the Holy Ghost : — '*' was obeyed by neaven.

What say you on Matth." says he. for the work of the ministry. Paul does not take the Scripture here as his only rule. Here the Bible is not employed to perfect the saints. for the edifying of the body of Christ. Christ is the architect or this A rock the foundation vock I will build my Church:' and Christ declaras. Q. 11 supply us with a very strong argument : " He gave some Apostles.rvINAL CATr. and some prophets. This certainly is a strong passage. but a body of living teachers are pointed out. no. . he draws an additional confirmation of his own inspired teaching. and these must be infallible in their doctrine. 37 1 A. until we all meet in the unity of faith ?" A. not as if he were doubtful. for the perfecting of the saints. iv. Q.'' gates of hell shall not prevail against (the Church builder ?) A. . xvi. — other some evangelists. as might regard him as a teacher apart or distinct from the Church. and conferred with them the Gospel which I preach among the Gentiles. however.CHISM. if any. to edify the body of Christ.— A J< CT." St. " according to revelation. goes up to Jerusalem. It is even St. 18 —"The it. but to satisfy such. otherwise they would neither perfect nor edify the body of — — Christ. Paul Ephes. after teaching and preaching fourteen years. In —"On is this passage. and . " I went up. no. and other some pastors and teachers. Paul. necessarily infallible. from its conformity to the teachings of the Church. Does not St. This.

his teachers infallible sends them to teach all tlierefore he can make He. Q. with such a foundation. A DOCTRINAL CATECHISM even all the power of hell shall never pr©* vail against her. Who then will dare to assert Church. he sent with them . . the God of truth. therefore.. 20. . and such a promise. not do this of themselves for twelve mortal men could not teach everywhere and always until the consummation of the world. teachers. Is not the infallibiliiy of the Church clearly pointed out in Matth. or Christ is only a false and impothat this tent prophet. where it is said. and sureJv ha nations . " All power is given to me in heaven and in earth going therefore. he power : . and to teach them until the end of the world : He knew well that his Apostles could . xxviii. teaching them to observe 1 all things whatsoever have commanded you and behold I am with you all days. 19. such an architect. Christ here sends his Pastors to teach all nations.. all their chosen assistants and did successors for surely Christ not come merely to secure safe teachers says he has all to those lived in the time of the Apostles! who Now.— 372 that . even to the consummation of the world?" A. is fallible. Christ sent these first When. teach .. 18. all 7ia^/on5. Either she that she may fall into idolatry? cannot fail.

"the Church of the LIVING God. that the Church will ever cease to be the pillar and ground of truth. as Christ himself is the guide and this in every age. says. 15 ? He calls is the visible Church. an infallible rule to will — . he declares she will be so until the end of time nor does St. the pillar and ground of truth. will dare attempt to give these clear ? words even two probable explanations She says an Apostle. iii. . 32 . beyond he he with doubt. Christ does not tell vou that his Church be infallible only for a time. of the obviously teach no error hence she is infalChurch. and. lible. was but after that period infallible rule. be) ond doubt. she can Church. Paul— I Tim. to preserve at all them times from teaching even the smallest error. Paul say. She is the pillar so. all all thejn. that until the Scripture thc^ the Church written. you may say. he will be with them. the Church of the living God. could she be ? she taught idolatry or superstition Q.A LOCTRINAL CATECHieiM. in which Timothy a teacher.'' What man is. 'HS He vnU does not send tham to teach error I days. Q. for he could not be with an idolatrous Hence. The Scriptures are. therefore she can teach no error. if and ground of truth . was infallible We admit. What says A. Scripture became the A. St.

to us. Have we not a most conclusive passage . as you must see. and this. unless we are preis pared to say. Q. cannot be an infallible rule. that he who hear^eth his pastors. Does not correct ? the Apostle-^Gd\. 16. Certainly for he declares. and that this cannot we have only to consider how Protestants contradict one another in interpreting Scripture. heareth me. In Luke x. Q." ble teaching He who infalli- heareth the teaching of Christ. but they are infallible only in themselves and not with regard infallibly correct. despiseth me.— 374 A DOCTRINAL CATECHISM. that the teaching of the pastors is infallibly A. it be infalliblv but of this you can never be certain. 8 assume. unless your understanding of right . if he teach a doctrine contrary to that preached by . the pastors of the Church. therefore their doctrine. sup poses the existence of an infallible Church ? Q. who cannot deceive declares. what do we find? unless A. hear- eth himself . i. you have it interpreted for you by an infallible judge. is infallible. being that of Christ. that the meaning we give them be. *' He that heareth you. that even an angel from heaven is not to be believed. the extent of the revealed truth contained in them. and he that despiseth you. heareth . then. The Bible. but Christ.

Christ to enlighten the world.You shall know him. Q the Does not Christ world ? call his Apostles the light of the A. You we reply. and xvi. he will teach you all truth V • A. The . but we cannot make vastors same admission as them. Here the teaching body of the Church are to be directed by the Spirit of truth. Yes . and upon these words we argue sent m by following manner. 16. 17. either admit the lat- you must make Christ a respecter of persons. could not lead into darkness or error their lawful successors fore but the Apostles and . Q. the you another he may abide with you for Spirit of truth. to thi who succeeded must. you but when he. . and he will give Paraclete. were such light therethey could not lead mankind astray. is come.A DOCTRINAL CATECHISxM 31^ I in John xiv. say some of our reformed the brethren. and for ever. who gave to the first Christians infallible teachers in the Apostles. . light. 13 —"And will ask the Father.. They must then be infallible guides. that ever. We admit. and left all the rest of mankind to the direction of erring men Christ sureh makes us as secure as or . ter. because he shall abide with you and in . the Spirit of truth. who is to teach them all truth. A. thai the Apostles v)ere infallible.

The Church is described there as riie spouse of Christ ." says St. given by tkt Almighty to mankind. nor could he I'ove her. did^ — — and. and made her holy and without blemish.376 the first A DOCTRINAL CATECHISM. out spot or blemish. withprelates." says the same Apostle to the pastors of the Church. Now. without spot or wrinkle. v ? A. have been an easy rule ^ . if she was idolatrous is : her holiness. or any such thing. Yes. otherwise Christ could not sanctify her. unless he knew that these men could " Take heed to yourteach us no error ? selves." CouM the Holy Ghost according subject his people in this world to the rule and direction of men. and superstition ? Q. by his Apostle. idolatry. w^herein the Holy Ghost has placed you bishops." Now% how could the Almighty. Christ has sanctified her. Cav you strengthen your cause by a reference to Ephes. " and to your whole flocks. order us to hear and obey men. Must not the rule of faith. as being to render an account for yo^r souls. who might to Protestants. teach error. (yhrktians : he loves us. this Church must be free from error. and presented her to himself. to rule the Church of God. Q. chap. and lovel her. " for they watch. infallibility. as he lovpd them. a certain pledge of hei "Obey your Paul.

the teaching of these living was always within reach of their people. Isaac. chap. Israel. because it was inte:ided for the ig^ norant as well as the learned." not so the Bible. In Deut. could Q. — — infallible. Abraham. and Church infallible 7 A. Wherever the — Church for . all are commanded. there were Christian a flock without we cannot suppose shepherds guides hence. infallible as a During the first two guide to her people. she was. which must have been . about the interpretation of which even and which. This mode of acquiring instruction is a " path in which even fools cannot err . 377 A. of the patriarchs. existed. Yes Christian pastors . could not be within the and to those who reach of the people at all be no rule at all. until the invention of printing. In the same Book. Melchizedeck were saved by the teaching. fourteen hundred years after Christ.A DOCTRINAL CATECHISM. Job. by the teaching of her pastors. Was the Jewish as well as the Christian the most learned dispute differ. thousand four hundred years of the world. . the Levites are ordeied to read and expound the Scripture to the people. xxxi. but the Scriptuieis not put into the hands of the people. xvii. there was no Scripture God's people Seth. As long as it was the decree of heaven that the Jewish Church should exist. were unable to read. 32* .

ii. which no man could number. xix) " Amarias.bey the pastors or teachers in the Church. and tongues.. and I will give thee the Gentiles and the end of the earth Ps. the J Church is represented as a city on the top of a mountain. 8 " Ask of me.— 378 A DOCTRINAL CATE :H ISM. to have recourse to the Church in every controversy. shall be cuief in the things which regard God. high priest. surely these commands. and all nati ms shall serve him. 9. ii. . saw a great multitude." rule from sea to sea. Jewish to '. Ps.yea. under pain of death. Now. Ixxii. under pain of death. to lead command obey men be so uni- who might them into error. the people are lips of commanded seek the law^ from the the priesthood. John. peoples. evidently suppose that body to be infallible.— tor thy inheritance." In to Make. for a good God could not his people. In 2 Parahp.. xxii. 7—'^ He shall verted to the Lord. tribes. Apoc. vii. (2 Chron. all the kings of the earth shall adore him. St. "^ — . Was the Church of Christ to versal. Q. 27 for thy possession. as a light which cannot be hid." And in the New Testament.. youi pastors of the — 7. that all its children might reach of its be within teaching ? — A. besides twelve thousand of every tribe of Israel. of all nations.'' All the ends of the earth shall remember and be conPs.

same of the whose existence. — that of the Church of know that yours is these texts mean exactly what you say A. then. within reach of . May not some reasoning Protestant here inter- You have given a very plausible infallibility to pretation of these passages of Scripture in favor of the Christ . that the effects of early education are to be overcome.— A DOCTRINAL CATECHISM. w^e beseech him also to recollect. CHAPTER Q. hut how are we ? the true interpretation. to we have a sensible person to reason and we request nim to beg the Almighty mind . that there a thick misi of long-fostered prejudice to be removed. is The teaching of the Church. Here with. all. enlighten his w^e beg him to solicit this grace through the all-powerful mediation of the incarnate and crucified God is . Let him give these texts an — . say : III. pride and self-love to be curl)ed and repiessed. was an impossibility during most of the time that has elapsed since the establish- ment of Christianity. as the Church is visible to all but no one in his senses will say the Bible. in the hands of the people. 379 whilst IJhrist commissions his Aposi /es to teach all nations.

that she shall be founded in justice. : evidently the Church on this head. The following rule of criticism has been universally received — " be clearer than the the thing texts. — a Church which into idolatry I ? has God his as her teacher. Christian — — — — what interpretation can be so clear as that which I gave these texts. therefore. that God will never be wroth with his Church. These texts say. Every explanation must explained." The by the chapter titles ot refer to Protestant Bible. &c. Now. should be fall liable to teach error. which Protestants — . and Word The ever in her mouth. there can be no dispute. CATECKiSM. 1 will build my Church upon a rock. 1st. attentive reconsideration. that the Church of which they were spoken must be free from error and what inference could be more forced and unnatural than this. then. the Lord will teach us his ways. that. in the Christian Church. or drew from the New Testament evidences is still more natural. the gatea inference which — . that our path shall be so plain thai even fools cannot err in it.380 A DOCTllINAL. &c.. with these splendid and glorious attributes. in question. his Spirit her guide. draw. that her children shall he taught of the Lord. and then v/eigh im* partially the following reflections. — that a Church.

be forced. natural. Our interpretation should be admitted. how learned soever may 3dly.! A DO(^TRtNAL CATECHISM. Is not the interpretation of these passages. in favor of the texts themselves 2dly. and collective judgment of tions. If there is wisdom among many is counsellors. if I can prove that the Protestant mode of inlorpretation ought to be rejected truth lies . unanimous testimony all . conless clear and whimsical. the —We have. truth. . for this. ages. and w^ould not any interpretation fallibility. and much ? than Our next reason for the admission o/ is this : the Catholic interpretation for this interpretation. of all nathis of all Christian people and surely is ought to be preferred to the private interpretation of one fallible Protestant rule —each man . surely any interpretation. in favor of infallibility. even the world. even two or three gathered together in his name. in fact. and obvious jectural. and existif and Christ in the midst of ing in tion of rie all ages. 381 with her all days. — she pillar and ground of —my Holy Spirit teach her truth is to the consummation of all the will for ever. . is the to Protestant bound follow the interpretation he himself thinks best. is preferable to the interpreta- any one be individual. of them. easy. universally believed by the Catholic Church spread over all nations.

therefore. and then excommunicate and depose him for doing and if so. the other wrong. which its advocates are obHged to abandon in practice. Now. that mode of interpretation is bad in theory. . is from Christ it those w^ho use are responsible only to Christ no Protestant Church has a right to judge of its use. or restrain this liberty. what they authorize bad to . between us the one must be right. their denunciations or the their suspensions Dissenters and Unitarians. they abandon But the Church of their system in practice. . . But such is the Protestant mode . England excommunicates the Church of Scotland excommunicates this — — for doctrinal errors .— 382 A DOCTRINAL CATECHISM. hence. That mode of interpretation must be . Protestant Churches interfere with. ^but a practical abandonof Pusey and others. Protestants authorize each man to interpret. When. or its abuse. it supports the right of private judgment as the great palladium of Gospel liberty. and Athanasian Creed. for that is the very power they deny to the infallible Church. their principle is they hold in theory what they are obliged in abandon practice. is reconcileable ? judgment with the right of private This right. What. are their signatures to the thirty-nine articles. they say. . — — — ment of the empty boast of Protestantism the right of private judgment ? 4thly. indeed.

When certain teachers at Antioch disputed with Paul and Barnabas concerning the necessity of circumcision. Judeans and Antiochians. not to the Bible. under the direction of the is Holy Ghost. The . private not to judgment. the Church. if the Scripture only rule. did they appeal each to his private judgment. they sent a deputation with Paul and Barnabas to consult the pastors of the Church at Jerusalem. That mode of interpretation is true which was adopted during the first five centuries during which period even Protestants admit that the Church was pure and free from . every error. when Arius denied the was no appeal to private judgment. which is sanctioned by the example of the Apostles. They appeal. the Antiochians were guilty of a heinous sin in abandoning that rule. a general Council was called in Divinity of Christ. and the Apostles were equally criminal in deciding by any other 5thly. 383 the correct one. believed circumcision necessary and Barnabas thought otherwise. the point decided by this body. Now. But both these appealed. but to the judgment of the teaching Church. or to the Scrip- ture privately interpreted ? No . alone were the Now. there . led by private judgPaul ment.A DOCTRINAL OATECHISM. and practised by the primitive Church. for the truth of their doctrines. but to the teaching body of and.

Augustine (Contra Fund. (Adv. .. " I would says St. Second Century. . above was the principle first five s. the impious doctrine oi doctrine which may be styled the pri- monster produced b} the principle of as the vate interpretation. therefore. there must the truth he learned'' And again Cap. if he read diligently the Scriptures. says. Such adopted by all 6th]y. and thus was condemned. in the Fourth Century. c. .all should profess the which came doicn from and now continues in the Church . says.) in the Fifth Century. Hilary. and in whose hands rests the doctrine of the Apostles.384 A DOCTRINAL CATECHISM the year 325.) — " Many think they believe what Christ taught. sa^s " God Church Apostles. of the Third Century. and some of these differ from others that doctrine tles . p. lii. prophets." St. Irenaeus. the Fathers of the cen- St. by the body of Arius. (Praef. first —a living teachers. iv. Apos- that alone is what is tnus delivered. Haer^ L. and gifts of where.) : who lived in the appointed in his doctors . within which is the vwrd of life placed and preached'* "I would not. Periarchon. 355 " To this mari all things will be plain." *3pist. turies. with the aid of those who are the priests in the — — Church. i. Lib. 45. .'' Origen. are the holy God. the ship from which Christ truth which in nothing differs from preached 'Ms an emblem of the Church.

though he may believe every thing she teaches.A DOCTRINAl CATECHISM. 885 not give credit to the Gospel. believe her doctrines he can have not even moral certainty of salvation for . . confirmed by the consent of the nations. . . What security can man have from a Church which may teach error his salvation depends upon and how can he be cerhis faith and morals tain what he should believe or practise.. Can you confirm all these arguments in favor of infallibility. by an appeal to reason. without doubting. — . either the Church of Christ must be infallible. reason tells us. through succession of Apostles. you must have a 33 . if he have no teacher but a fallible Church ? Hence. that a fallible Church is unworthy of a good and merciful God." CHAPTER IV. unless the au^ thority of the Church induced me Faust. — . " is to it . and councils. Contra the authority of our sacred hooks bishops. or there should be no Church at all for no man can ever be certain that what a fallible Church teaches is true he can never. Q. and practise all that she commands. which is the handmaid of Scriptui^e ? A. Yes*. he must still remain in doubt as to the truth of his be*ef To have true faith. for/* says he.

CHAPTER V. the following would be sufficient. that the Church of Christ. It is is Church be it infalHble. you must still be in doubt regarding its true meaning. that this infallible Church of Christ. is that great. vain for infallible il you to reply. ever-enduring. which openly avow^s and befor. an teacher until we admit an be infallible teacher. We have already proved.385 A DOCTRENAI. . by the most con- vincing arguments. . THE CHURCH CALLED CATHOLIC IS THE TRUE INFALLIBLE CHURCH OF CHRIST. CATECHISM. though in itself the Bible be with regard to you it is still a fallible rule. whatever and wherever she be. your interpretation of it infallibly right but you are satisfied that you have it explained by an infallible interpreter. can be the true Church of Christ. and everywhere-existing Church. Q. That Church. that the Scripture . hence. and infallible. having once Ueves its ovm infallibility . is infallible we have yet to point out w4iat and where that Church is we new deliberately assert. I . which is called Cathohc. . and that Church only. this teacher that cannot err unless the . Hoic do you prove this assertion ? A. Were we destitute of every other argument. you cannot have.

of which there can be only * As an apology to the reader for the hrevity with which fully al we will state the following argument. These marks are Unity. proves to a demonstration. it teaches an error in dogma. becomes fallible. teaches that . believes. in the early part of this work . by proclaiming her own fallibility. that she has no right to the august title of Christ's Church. one faith. even though such Church were actually in itself infallible. and teaches its own infallibility therefore. and. beyond all doubt. Church teaching it its own fallibility. one baptism. and Apostolicity. that we have treated these subjects more Wi^ 50. we requetit hira to re- member. one fold. There is one Lord. One. and liability to err. the Catholic Church hence.'^ The true Church of Christ is. the Catholic Church is. The Scriptural marks of the Church of . Sanctity. which avows. . cannot be the Church of Christ because. the latter is evidently the Church of Christ. admitted tkat Christ's Church is 387 any infallible. infallible Church of Christ and the Protestant Church. Catholicity. What other proofs have you to advance on this subject? A. according to Scripture.A DOCTRINAL CATECHISM. Q. But the Catholic Church is the ONLY Church upon earth. by this very fact. the true. Christ are to be found only in . by teaching its fallibility.

She {^Apostolical: Christ was to. there is scarcely .. Her founders and leading teachers Calvin. from the time all of the Apostles to the end of the world. She is is Holy: The spouse of Christ. — — — . Cranmer. The Protestant Church. the existence of free-will. — one point in which upwards of two hundred jarring sects of Protestants made their appear- ance during the first century of their existence. that her doctrines might be traced easily back through every age to the Apostolic times. that she will have the nations for her inheritance. that man mus' sin. the necessity of good works. and the ends of the earth . Knox were ai] —Luther. they are agreed . one shepherd.. — holy and without The Apos- She Catholic or universal: prophet declares. She has taught that God is the author of sin. is not One. 388 A DOCTRINAL CA'J ECHISM. is The Protestant Church not One. that good works are hurtful to salvation. the propriety of having bishops as rulers in short. Yier all —she was to exist always. for her possession tles and Christ tells his to preach the Gospel to all nations. Nor can it be said that she is Holy.be with days. then. Prot- estants admit and Protestants deny the Trinity some of them admit and some of them deny some admit and some "he Divinity of Christ deny the necessity of baptism.-a purchased people. . blemish. the real presence.

nay. the by immorality whole Elbe would not supply tears enough lo and Luther adds weep over their crimes " Our people are more disorderly. She is only know^n in a few coun- the Church of any one nation. Pa- by the name Catholic. — Protestant Church. tries lies . — she not exclusively is .000. and cruel now than when they were Papists. The Protestant Church has never. no one will point to a Protestant Church..000. She is not Catholic as to th^ truth of her doctrine — it is different in al- 33* . is not Holy. vicious. — Protestants are only 18. the true Church is distinguished from all heresies. before even her very name was known therefore she is .. Cathoare 256. though she has often attempted it. Stained . she is not universal as to place. been able to filch that glorician says." The . Fifteen hundred years of Christianity had elapsed after the death of Christ before she made her appearance. 880 Melaiichthon says. therefore. Nor is it true that she is Catholic. for the Catholic Church. of any one parish under heaven therefore.000. that ous name from us. She never was so diffused throughout the world as that she deserved to be styled the Church of aK nations. not Catholic or universal as to time. or to get herself made known and recognised by that title. If you ask anywhere. even in Protestant countries. St. A DOCTRINAL CATLCHISM.000.

('hurch they — the only Church in existence first when Prot- made their appearance. or from the lawfully sent and ordained pastors of God's Church upon earth but Protestant ministers have not received them They came fifteen in either of these ways. she had no pastors .— her society existed nowhere before that time . hence. —her peculiar doctrines could not exist. either directly from heaven. on every same principles.his Apostles and they have never been able to prove that they received either orders or mission from the Catholic . Indeed. As she had no existence. 300 A r)0(jj'Kii\Ai. even There are only two ways of receiving orders and mission.. hundred years too late to have any connection with Christ oi. therefore. To be Apostolical. The estant Chuicli. orders. and mission from the Apostles. Now she made her first appearance in the world only in the year 1517 . who. doctrine. she could have neither orders nor mis sion. It is evitherefore. that the Protestant Church is find not Catholic. for there were none to profess them. two Protestants. : —scarcely oeer^ ohop- will ycu point. has not the Scriptural . her pastors cannot have orders at present. most every different country it has ped and changed almost every year . she should have a per- petual succession of society. believe the dent. 'jvrEcuisM.

by such a flood of overwhelm ing evidence. and the same Apostolical fast of Lent. everywhere observed. the Nicene Creed. which we have. and the Creed of Pope Pius. beyond all doubt. and Apostolicity hence. CHAPTER VI. are everywhere taught the same articles of faith. that the altar is her unity in these respects. Unity. . at home on every and the Catholic laity. She is One in her government too Her chilin : . is Catholic priest the world . whether they wander to the west or to the east. the same great festivals of redemption. the Athanasian Creed. The Apostles' Creed. < 391 marks of truth. Sanctity. — — — . . because it is everywhere essentially the same. Catholicity. to the north or to the south. everywhere found in tne same rule of faith everyher catechisms the same sacrifice of the Mass where followed everywhere offered the same seven sacraments ever}^where administered. — — Such. .A DOCTRINAL CATJ: HISM. . in short. can join with ease and fruit in every part of Divine worship. the and believed same principles of morality. she cannot be that infallible Church of Christ. THE CATHOLIC oHURCH HAS ALL THE SCRIPTURAL MARKS OF TRUTH. proved to exist. She is One in her faith.

as days of Pacian or Tertullian. and reverence their memory." The Catholic Church is therefore One. like an army in each simple Catholic is subject to his parish priest. By she this title is she known now everywhere. the order of religion are one. She is Holy. have been Catholic Church. and salvation to practise the . to love with fervor God and every fellow -creature and heavenly means. Her pure pious exertions. doctrines. differing else. dren spread over all nations. She is Universal too.'jO'G a D( CTRINAL CATEuKiSM. grace. each priest to his bishop. to hope with confidence. " Feed my lambs. then. New virtues recommended in the Gospel : . beautiful body. to whom Christ said. has revealed in the Old and Testaments to look to Jesus alone for mercy. in from each other in every thing battle array. feed my sheep. The name Catholic has been ever hers in spite of every enemy. and crowned in every age with myriads of saints. united. whose lives have been so incontestably holy. She teaches her children to believe all that God . that even enemies have been compelled to admit their eminent The sanctity. She bears not tlie name of any man or any in the was . to the sacraments there instituted in believe firmly. is evidently Holy. to receive short. and €ach bishop acknowledges the spiritual su- premacy of Peter's lawful successor.

university. Ask for the patron saint of every nation he in succession. in Her . — — in the recollections of the nations she converted. country. . Leo. A DOCTRINAL CATECHISM. and Gregory. because the truth of the Lord remaineth for That she has been universal as to time ever. Augustine. because she is 393 the Church of every man and every country. remained the sam. or monas- . everywhere her altars rise. everywhere her sacrifice is offered. —that is. She converted the world from Paganthe names of her Apostles are embalmed ism . Where is the nation is that not under the protection of some Catholic saint ? Where is the great city that not adorned with some Catholic cathedral.e amid the general wreck. that who priest is carried Christianity thither was a Catholic or a Catholic bishop.. everywhere her pastors disseminate the pure Word of God. that she has existed ever since Christ. taught what we It has been attacked in vain by the teach. even nations have lost their very names her doctrine has . without any interruption even Protestants and there is scarcely a nation willingly admit under heaven that does not attest her universality as to place . every thing has been changed. and you will find. other doctrines ablest heretics and infidels have arisen and died in rapid succession been taught — . doctrine has every nation Jerome.

which is mfallible. as Christ and his Apostles —her doctrines can be . the school of traced to no source but the Apostolic times her orders and mission can be back through an unbroken succession of bishops and Popes to the time of Christ.— 394 A DOCTRINAL CATElUIl '>M tic institution — magnificent even v. Holy. dear reader. according: to Scripture. the Catholic Church is Apostolical Her society we can we trace. in every sense cl the word. with congregations. Catholic. She is therefore Apostolical. the embJems. as a religious body. in its ruins ? Where is the island that is not hallowed by the name of some Catholic recluse ? Where is hose monuments do not speak our antiquity and universality by the even the graveyard. which we think fully warranted by what we have seen. traced can come tiien. who ordained and commissioned the first pastors of his Church. to be One. back through every age. That conclusion is this the true Church o\ Christ. the doctrines. names. that adorn the moss-clad stone ? In fine. ought. pastors. liturgy. But the Protestant Church : We — i:> . and Apostolical. to omy one conclusion on this all-important subject. until society. arriv^o ai that first blessed which was formed .

she cannot be. her liturgy One Holy . her government. nor holy. . Aposdoctrine. fallible Therefore. nor Catholic. the Church of Christ. in her head. and . Church called Catholic On is the con- strictly . sh*^ is not. reason a solemn mockery not his a fancj VKB SWD. infallible trary. therefore. and doctrine tolical as to her society. her doctrines. mission. either she of Christ. 395 ueither one. or is the true.A DOCTRINAL CATLuHlSM. and her saints Catholic as to time. nor Apostolical . inis Church is God a deceiver is the Scripture *Rd religion Word. the true. place. in her faith. orders.

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