1225-1274, Thomas Aquinas, Catechismus (Lectio Altera), EN

The Catechism of St.
Thomas Aquinas
The Apostles' Creed
WHAT IS FAITH?
The Nature and Effects of Faith.
The first thin that is necessar! for e"er! Christian is faith# $ithout $hich no one is trul! called a faithful
Christian.%&' Faith (rins a(out four ood effects.
The first is that throuh faith the soul is united to )od# and (! it there is (et$een the soul and )od a union a*in
to marriae. +I $ill espouse thee in faith.+%,' When a man is (apti-ed the first question that is as*ed him is. +/o
!ou (elie"e in )od?+%0' This is (ecause 1aptism is the first Sacrament of faith. Hence# the 2ord said. +He that
(elie"eth and is (apti-ed shall (e sa"ed.+%3' 1aptism $ithout faith is of no "alue. Indeed# it must (e *no$n that
no one is accepta(le (efore )od unless he ha"e faith. +Without faith it is impossi(le to please )od.+%4' St.
Auustine e5plains these $ords of St. 6aul# +All that is not of faith is sin#+%7' in this $a!. +Where there is no
*no$lede of the eternal and unchanin Truth# "irtue e"en in the midst of the (est moral life is false.+
The second effect of faith is that eternal life is alread! (eun in us8 for eternal life is nothin else than *no$in
)od. This the 2ord announced $hen He said. +This is eternal life# that the! ma! *no$ thee# the onl! true )od#
and 9esus Christ $hom Thou hast sent.+%:' This *no$lede of )od (eins here throuh faith# (ut it is perfected
the future life $hen $e shall *no$ )od as He is. Therefore# St. 6aul sa!s. +Faith is the su(stance of thins to (e
hoped for.+%;' No one then can arri"e at perfect happiness of hea"en# $hich is the true *no$lede of )od# unless
first he *no$s )od throuh faith. +1lessed are the! that ha"e not seen and ha"e (elie"ed.+%<'
The third ood that comes from faith is that riht direction $hich it i"es to our present life. No$# in order that
one li"e a ood life# it is necessar! that he *no$ $hat is necessar! to li"e rihtl!8 and if he depends for all this
required *no$lede on his o$n efforts alone# either he $ill ne"er attain such *no$lede# or if so# onl! after a
lon time. 1ut faith teaches us all that is necessar! to li"e a ood life. It teaches us that there is one )od $ho is
the re$arded of ood and the punisher of e"il8 that there is a life other than this one# and other li*e truths
$here(! $e are attracted to li"e rihtl! and to a"oid $hat e"il. +The =ust man li"eth (! faith.+%&>' This is e"ident
in that no one of the philosophers (efore the comin of Christ could# throuh his o$n po$ers# *no$ )od and the
means necessar! for sal"ation as $ell as an! old $oman since Christ's comin *no$s Him throuh faith. And#
therefore# it is said in Isaias that +the earth is filled $ith the *no$lede of the 2ord.+%&&'
The fourth effect of faith is that (! it $e o"ercome temptations. +The hol! ones (! faith conquered
*indoms.+%&,' We *no$ that e"er! temptation is either from the $orld or the flesh or the de"il. The de"il $ould
ha"e us diso(e! )od and not (e su(=ect to Him. This is remo"ed (! faith# since throuh it $e *no$ that He is the
2ord of all thins and must therefore (e o(e!ed. +?our ad"ersar! the de"il# as a roarin lion# oeth a(out see*in
$hom he ma! de"our. Whom resist !e# stron in faith.+%&0'

THE CATECHIS@ AF ST. THA@AS ABCINAS. The Creed
The $orld tempts us either (! attachin us to it in prosperit!# or (! fillin us $ith fear of ad"ersit!. 1ut faith
o"ercomes this in that $e (elie"e in a life to come (etter than this one# and hence $e despise the riches of this
$orld and $e are not terrified in the face of ad"ersit!. +This is the "ictor! $hich o"ercometh the $orld. our
faith.+%&3' The flesh# ho$e"er# tempts us (! attractin us to the s$iftl! passin pleasures of this present life. 1ut
faith sho$s us that# if $e clin to these thins inordinatel!# $e shall lose eternal =o!s. +In all thins ta*in the
shield of faith.+%&4' We see from this that it is "er! necessar! to ha"e faith.
+The E"idence of Thins that Appear Not.+DD1ut someone $ill sa! that it is foolish to (elie"e $hat is not seen#
and that one should not (elie"e in thins that he cannot see. I ans$er (! sa!in that the imperfect nature of our
intellect ta*es a$a! the (asis of this difficult!. For if man of himself could in a perfect manner *no$ all thins
"isi(le and in"isi(le# it $ould indeed (e foolish to (elie"e $hat he does not see. 1ut our manner of *no$in is
so $ea* that no philosopher could perfectl! in"estiate the nature of e"en one little fl!. We e"en read that a
certain philosopher spent thirt! !ears in solitude in order to *no$ the nature of the (ee. If# therefore# our intellect
&
is so $ea*# it is foolish to (e $illin to (elie"e concernin )od onl! that $hich man can *no$ (! himself alone.
And aainst this is the $ord of 9o(. +1ehold# )od is reat# e5ceedin our *no$lede.+%&7' Ane can also ans$er
this question (! supposin that a certain master had said somethin concernin his o$n special (ranch of
*no$lede# and some uneducated person $ould contradict him for no other reason than that he could not
understand $hat the master saidE Such a person $ould (e considered "er! foolish. So# the intellect of the Anels
as reatl! e5ceeds the intellect of the reatest philosopher as much as that of the reatest philosopher e5ceeds the
intellect of the uneducated man. Therefore# the philosopher is foolish if he refuses to (elie"e $hat an Anel sa!s#
and far reater fool to refuse to (elie"e $hat )od sa!s. Aainst such are these $ords. +For man! thins are
sho$n to thee a(o"e the understandin of men.+%&:'
Then# aain# if one $ere $illin to (elie"e onl! those thins $hich one *no$s $ith certitude# one could not li"e
in this $orld. Ho$ could one li"e unless one (elie"ed others? Ho$ could one *no$ that this man is one's o$n
father? Therefore# it is necessar! that one (elie"e others in matters $hich one cannot *no$ perfectl! for oneself.
1ut no one is so $orth! of (elief as is )od# and hence the! $ho do not (elie"e the $ords of faith are not $ise#
(ut foolish and proud. As the Apostle sa!s. +He is proud# *no$in nothin.+%&;' And also. +I *no$ $hom I ha"e
(elie"ed8 and I am certain.+%&<' And it is $ritten. +?e $ho fear the 2ord# (elie"e Him and !our re$ard shall not
(e made "oid.+%,>' Finall!# one can sa! also that )od pro"es the truth of the thins $hich faith teaches. Thus# if
a *in sends letters sined $ith his seal# no one $ould dare to sa! that those letters did not represent the $ill of
the *in. In li*e manner# e"er!thin that the Saints (elie"ed and handed do$n to us concernin the faith of
Christ is sined $ith the seal of )od. This seal consists of those $or*s $hich no mere creature could
accomplish8 the! are the miracles (! $hich Christ confirmed the sa!ins of the apostles and of the Saints.
If# ho$e"er# !ou $ould sa! that no one has $itnessed these miracles# I $ould repl! in this manner. It is a fact that
the entire $orld $orshipped idols and that the faith of Christ $as persecuted# as the histories of the paans also
testif!. 1ut no$ all are turned to ChristDD$ise men and no(le and richDDcon"erted (! the $ords of the poor and
simple preachers of Christ. No$# this fact $as either miracle or it $as not. If it is miraculous# !ou ha"e $hat !ou
as*ed for# a "isi(le fact8 if it is not# then there could not (e a reater miracle than that the $hole $orld should
ha"e (een con"erted $ithout miracles. And $e need o no further. We are more certain# therefore# in (elie"in
the thins of faith than those thins $hich can (e seen# (ecause )od's *no$lede ne"er decei"es us# (ut the
"isi(le sense of man is often in error.%,&'
FFor +Buestions for /iscussion+ see Chapter 7.G
EN/NATES
&. +The Catechism of the Council of Trent#+ *no$n as the +Homan Catechism+ Fand so called throuhout this
(oo*G# thus introduces the e5planation of the t$el"e Articles of the Creed. +The Christian reliion proposes to
the faithful man! truths $hich either sinl! or all toether must (e held $ith a certain and firm faith. That $hich
must first and necessaril! (e (elie"ed (! all is that $hich
)od Himself has tauht us as the foundation of truth and its summar! concernin the unit! of the /i"ine
Essence# the distinction of Three 6ersons# and the actions $hich are (! particular reason attri(uted to each. The
pastor should teach that the Apostles' Creed (riefl! sets forth the doctrine of these m!steries. . . . The Apostles'
Creed is di"ided into three principal parts. The first part descri(es the First 6erson of the /i"ine Nature and the
mar"ellous $or* of the creation. The second part treats of the Second 6erson and the m!ster! of man's
redemption. The third part concludes $ith the Third 6erson# the head and source of our sanctification. The "aried
and appropriate propositions of the Creed are called Articles# after a comparison often made (! the Fathers8 for
=ust as the mem(ers of the (od! are di"ided (! =oints FarticuliG# so in this profusion of faith $hate"er must (e
distinctl! and separatel! (elie"ed from e"er!thin else is rihtl! and aptl! called an Article+ F6art I# Chapter I#
3G.
,. Asee# ii. ,>
0. In the ceremon! of administerin The Sacrament of 1aptism# the priest as*s the Sponsor. +N.# do !ou (elie"e
in )od the Father Almiht!# Creator of hea"en and earth?+
3. @ar*# 5"i. &7.
4. He(.# 5i. 7.
,
7. Hom.# 5i". ,0.
:. 9ohn# 5"ii. 0.
;. He(.# 5i. &.
<. 9ohn# 55. ,<.
&>. Ha(.# ii. 3.
&&. Isa.# 5i. <.
&, He(.# 5i. 00.
&0. I 6eter ". ;.
&3. I 9ohn# ". 3.
&4. Eph.# "i. &7.
&7. 9o(# 555"i. ,7.
&:. Ecclus.# iii. ,4.
&;. I Tim.# "i. 3.
&<. II Tim.# i. &,.
,>. Ecclus.# ii. ;.
,&. For the meanin of the $ord +faith+ see the +Catholic Enc!clopedia#+ "ol. I. The necessit! of faith is
e5plained in St. Thomas# +Summa Theoloica#+ IIDII# B. ii.# 0# 3.
0
THE FIHST AHTIC2E. +I 1elie"e in Ane )od.+
Amon all the truths $hich the faithful must (elie"e# this is the firstDthat there is one )od. We must see that )od
means the ruler and pro"ider of all thins. He# therefore# (elie"es in )od $ho (elie"es that e"er!thin in this
$orld is o"erned and pro"ided for (! Him. He $ho $ould (elie"e that all thins come into (ein (! chance
does not (elie"e that there is a )od. No one is so foolish as to den! that all nature# $hich operates $ith a certain
definite time and order# is su(=ect to the rule and foresiht and an orderl! arranement of someone. We see ho$
the sun# the moon# and the stars# and all natural thins follo$ a determined course# $hich $ould (e impossi(le if
the! $ere merel!
products of chance. Hence# as is spo*en of in the 6salm# he is indeed foolish $ho does not (elie"e in)od. +The
fool hath said in his heart. There is no )od.+%&'
There are those# ho$e"er# $ho (elie"e that )od rules and sustains all thins of nature# and ne"ertheless do not
(elie"e )od is the o"erseer of the acts of man8 hence the! (elie"e that human acts do not come under )od's
pro"idence. The! reason thus (ecause the! see in this $orld ho$ the ood
are afflicted and ho$ the e"il en=o! ood thins# so that /i"ine 6ro"idence seems to disreard human affairs.
Hence the $ords of 9o( are offered to appl! to this "ie$. +He doth not consider our thins8
and He $al*eth a(out the poles of hea"en.+%,' 1ut this is indeed a(surd. It is =ust as thouh a person $ho is
inorant of medicine should see a doctor i"e $ater to one patient and $ine to another. He
$ould (elie"e that this is mere chance# since he does not understand the science of medicine $hich for ood
reasons prescri(es for one $ine and for another $ater. So is it $ith )od. For )od in His =ust and $ise
6ro"idence *no$s $hat is ood and necessar! for men8 and hence He afflicts some $ho are ood and allo$s
certain $ic*ed men to prosper. 1ut he is foolish indeed $ho (elie"es this is due to chance# (ecause he does not
*no$ the causes and method of )od's dealin $ith men. +I $ish that )od miht spea* $ith thee# and $ould
open His lips to thee# that He miht sho$ thee the secrets of $isdom# and that His la$ is manifold. and thou
mihtest understand that He e5acteth much less of thee than th! iniquit! deser"eth.+%0'
We must# therefore# firml! (elie"e that )od o"erns and reulates not onl! all nature# (ut also the actions of
men. +And the! said. The 2ord shall not see8 neither shall the )od of 9aco( understand. Cnderstand# !e senseless
amon the people# and# !ou fools# (e $ise at last. He that planted the ear# shall He not
hear# He that formed the e!e# doth He not consider? . . . The 2ord *no$eth the thouhts of men.+%3')od sees all
thins# (oth our thouhts and the hidden desires of our $ill. Thus# the necessit! of doin ood is especiall!
imposed on man since all his thouhts# $ords and actions are *no$n in the siht of )od. +All thins are na*ed
and open to His e!es.+%4'
We (elie"e that )od $ho rules and reulates all thins is (ut one )od. This is seen in that $here"er the
reulation of human affairs is $ell arraned# there the roup is found to (e ruled and pro"ided for (! one# not
man!. For a num(er of heads often (rins dissension in their su(=ects. 1ut since di"ine o"ernment e5ceeds in
e"er! $a! that $hich is merel! human# it is e"ident that the o"ernment of the $orld is not (! man! ods# (ut
(! one onl!.%7'
SA@E @ATIIES FAH 1E2IEF IN @AN? )A/S
There are four moti"es $hich ha"e led men to (elie"e in a num(er of ods.
F&G The dullness of the human intellect. /ull men# not capa(le of oin (e!ond sensi(le thins# did not (elie"e
an!thin e5isted e5cept ph!sical (odies. Hence# the! held that the $orld is disposed and ruled (! those (odies
$hich to them seemed most (eautiful and most "alua(le in this $orld. And# accordinl!# to thins such as the
sun# the moon and the stars# the! attri(uted and a"e a di"ine $orship. Such men are li*e to one $ho# oin to a
ro!al court to see the *in# (elie"es that $hoe"er is sumptuousl! dressed or of official position is the *inE
+The! ha"e imained either the sun and moon or the circle of the stars . . . to (e the ods that rule the $orld.
With $hose (eaut!# if the! (ein delihted# too* them to (e ods.+%:'
F,G The second moti"e $as human adulation. Some men# $ishin to fa$n upon *ins and rulers# o(e! and
su(=ect themsel"es to them and sho$ them honor $hich is due to )od alone. After the death of these rulers#
3
sometimes men ma*e them ods# and sometimes this is done e"en $hilst the! are li"in. +That e"er! nation ma!
*no$ that Na(uchodonosor is od of the earth# and (esides him there is no other.+%;'
F0G The human affection for sons and relati"es $as a third moti"e. Some# (ecause of the e5cessi"e lo"e $hich
the! had for their famil!# caused statues of them to (e erected after their death# and raduall! a di"ine honor $as
attached to these statues.%<' +For men ser"in either their affections or their *ins# a"e the incommunica(le
Name to stones and $ood.+%&>'
F3G The last moti"e is the malice of the de"il. The de"il $ished from the (einnin to (e equal to )od# and thus
he said. +I $ill ascend a(o"e the heiht of the clouds. I $ill (e li*e the @ost Hih.+%&&' The de"il still entertains
this desire. His entire purpose is to (rin a(out that man adore him and offer sacrifices to him8 not that he ta*es
deliht in a do or cat that is offered to him# he does relish the fact that there(! irre"erence is sho$n to )od.
Thus# he spo*e to Christ. +All these $ill I i"e Thee# if fallin do$n Thou $ilt adore me.%&,' For this reason
those demons $ho entered into idols said that the! $ould (e "enerated as ods. +All the ods of the )entiles are
demons.+%&0' +The thins $hich the heathens sacrifice# the! sacrifice to de"ils# and not to )od.+%&3'
Althouh all this is terri(le to contemplate# !et at times there are an! $ho fall into these a(o"eDmentioned four
causes. Not (! their $ords and hearts# (ut (! their actions# the! sho$ that the! (elie"e in man! ods. Thus# those
$ho (elie"e that the celestial (odies influence the $ill of man and reulate their affairs (! astrolo!# reall! ma*e
the hea"enl! (odies ods# and su(=ect themsel"es to them. 1e not afraid of the sins of hea"en $hich the
heathens fear. For the la$s of the people are "ain.+%&4' In the same cateor! are all those $ho o(e! temporal
rulers more than )od# in that $hich the! ouht not8 such actuall! set these up as ods. +We ouht to o(e! )od
rather than men.+%&7' So also those $ho lo"e their sons and *insfol* more than )od sho$ (! their actions that
the! (elie"e in man! ods8 as li*e$ise do those $ho lo"e food more than )od. +Whose od is their
(ell!.+%&:'@oreo"er# all $ho ta*e part in maic or in incantations (elie"e that the demons are ods# (ecause the!
see* from the de"il that $hich )od alone can i"e# such as re"ealin the future or disco"erin hidden thins. We
must# therefore# (elie"e that there is (ut one )od.
EN/NATES
&. 6s. 5iii. &.
,. 9o(# 55ii. &3.
0. 9o(# 5i. 4D7.
3. 6s. 5ciii. :D&&.
4. He(.# i". &0.
7. +There is (ut one )od# not man! ods. We attri(ute to )od the hihest oodess and perfection# an dit is
impossi(le that $hat is hihest and a(solutel! perfect could (e found in man!. If a (ein lac* that $hich
constitutes supreme perfection# it is# therefore# imperfect and cannot ha"e the nature of )od+ F+Homan
Catechism#+ +The Creed#+ First Article# :G.
:. Wis.# 5iii. ,D0.
;. 9udith# ". ,<.
<. All this is full! e5plained in the fourteenth chapter of the 1oo* of Wisdom# "erses &4D,&.
&>. Wis.# 5i". ,&.
&&. Isa.# 5i". &3.
&,. @att.# i". <.
&0. 6s. c5". 4.
4
&3. I Cor.# 5. ,>.
&4. 9erem.# 5. ,D0.
&7. Acts# ". ,<.
&:. 6hil.# iii. &<.
THE FIHST AHTIC2E FCANTINCE/G. +The Father Almiht!# Creator of Hea"en and Earth.+
It has (een sho$n that $e must first of all (elie"e there is (ut one )od. No$# the second is that this )od is the
Creator and ma*er of hea"en and earth# of all thins "isi(le and in"isi(le. 2et us lea"e more su(tle reasons for
the present and sho$ (! a simple e5ample that all thins are created and made (! )od. If a person# upon
enterin a certain house# should feelDa $armth at the door of the house# and oin $ithin should feel a reater
$armth# and so on the more he $ent into its interior# he $ould (elie"e that some$here $ithin $as a fire# e"en if
he did not see the fire itself $hich caused this heat $hich he felt. So also is it $hen $e consider the thins of this
$orld. For one finds all thins arraned in different derees of (eaut! and $orth# and the closer thins approach
to )od# the more (eautiful and (etter the! are found to (e. Thus# the hea"enl! (odies are more (eautiful and
no(ler than those $hich are (elo$ them8 and# li*e$ise# the in"isi(le thins in relation to the "isi(le.
Therefore# it must (e seen that all these thins proceed from one )od $ho i"es His (ein and (eaut! to each
and e"er!thin. +All men are "ain# in $hom there is not the *no$lede of )od. and $ho (! these ood thins
that are seen could not understand Him that is. Neither (! attendin to the $or* sha"e ac*no$leded $ho $as
the $or*man. . . . For (! the reatness of the (eaut!# and of the creature# the creator of them ma! (e seen# so as
to (e *no$n there(!.+%&' Thus# therefore# it is certain for us that all thins in the $orld are from )od.
EHHAHS HE2ATIN) TA THE FIHST AHTIC2E
There are three errors concernin this truth $hich $e must a"oid.
First# the error of the @anicheans# $ho sa! that all "isi(le created thins are from the de"il# and onl! the
in"isi(le creation is to (e attri(uted to )od. The cause of this error is that the! hold that )od is the hihest ood#
$hich is true8 (ut the! also assert that $hatsoe"er comes from ood is itself ood. Thus# not distinuishin $hat
is e"il and $hat is ood# the! (elie"ed that $hate"er is partl! e"il is essentiall! e"ilDDas# for instance# fire
(ecause it (urns is essentiall! e"il# and so is $ater (ecause it causes suffocation# and so $ith other thins.
1ecause no sensi(le thin is essentiall! ood# (ut mi5ed $ith e"il and defecti"e# the! (elie"ed that all "isi(le
thins are not made (! )od $ho is ood# (ut (! the e"il one. Aainst them St. Auustine i"es this illustration.
A certain man entered the shop of a carpenter and found tools $hich# if he should fall aainst them# $ould
seriousl! $ound him. No$# if he $ould consider the carpenter a (ad $or*man (ecause he made and used such
tools# it $ould (e stupid of him indeed. In the same $a! it is a(surd to sa! that created thins are e"il (ecause
the! ma! (e harmful8 for $hat is harmful to one ma! (e useful to another. This error is contrar! to the faith of
the Church# and aainst it $e sa!. +Af all thins "isi(le and in"isi(le.+%,' +In the (einnin )od created hea"en
and earth.+%0'''All thins $ere made (! Him.+%3'
The second error is of those $ho hold the $orld has e5isted from eternit!. +Since the time that the fathers slept#
all thins continue as the! $ere from the (einnin of the creation.+%4' The! are led to this "ie$ (ecause the! do
not *no$ ho$ to imaine the (einnin of the $orld. The! are# sa!s Ha((i @oses# in li*e case to a (o! $ho
immediatel! upon his (irth $as placed upon an island# and remained inorant of the manner of childD(earin and
of infants' (irth. thus# $hen he re$ up# if one should e5plain all these thins to him# he $ould not (elie"e ho$ a
man could once ha"e (een in his mother's $om(. So also those $ho consider the $orld as it is no$# do not
(elie"e that it had a (einnin. This is also contrar! to the faith of the Church# and hence $e sa!. +the @a*er of
hea"en and earth.+ For if the! $ere made# the! did not e5ist fore"er. +He spo*e and the! $ere made.+%:'
The third is the error $hich holds that )od made the $orld from pre=acent matter Fe5 prae=acentimateriaG. The!
are led to this "ie$ (ecause the! $ish to measure di"ine po$er accordin to humanpo$er8 and since man cannot
ma*e an!thin e5cept from material $hich alread! lies at hand# so alsoit must (e $ith )od. 1ut this is false.
@an needs matter to ma*e an!thin# (ecause he is a (uilder ofparticular thins and must (rin form out of
definite material. He merel! determines the form of his$or*# and can (e onl! the cause of the form that he
7
(uilds. )od# ho$e"er# is the uni"ersal cause of allthins# and He not onl! creates the form (ut also the matter.
Hence# He ma*es out of nothin# and
thus it is said in the Creed. +the Creator of hea"en and earth.+ We must see in this the difference(et$een ma*in
and creatin. To create is to ma*e somethin out of nothin8 and if e"er!thin $eredestro!ed# He could aain
ma*e all thins. He# thus# ma*es the (lind to see# raises up the dead# and
$or*s other similar miracles. +Th! po$er is at hand $hen Thou $ilt.+%;'
)AA/ EFFECTS AF ACH FAITH
From a consideration of all this# one is led to a fi"efold (enefit. F&G We are led to a *no$lede of thedi"ine
ma=est!. No$# if a ma*er is reater than the thins he ma*es# then )od is reater than all
thins $hich He has made. +With $hose (eaut!# if the! (ein delihted# too* them to (e ods# letthem *no$
ho$ much the 2ord of them is more (eautiful than the!. . . . Ar if the! admired their
po$er and their effects# let them understand (! them that He that made them# is mihtier thanthe!.+%<' Hence#
$hatsoe"er can e"en (e affirmed or thouht of is less than )od. +1ehold. )od isreat# e5ceedin our
*no$lede.+%&>'
F,G We are led to i"e than*s to )od. 1ecause )od is the Creator of all thins# it is certain that $hat$e are and
$hat $e ha"e is from )od. +What hast thou that thou hast not recei"ed.+%&&' +The earth isthe 2ord's and the
fullness thereof8 the $orld and all the! that d$ell therein.%&,' +We# therefore# mustrender than*s to )od. What
shall I render to the 2ord for all the thins that He hath rendered to
me?+%&0'
F0G We are led to (ear our trou(les in patience. Althouh e"er! created thin is from )od and is oodaccordin
to its nature# !et# if somethin harms us or (rins us pain# $e (elie"e that such comes from)od# not as a fault in
Him# (ut (ecause )od permits no e"il that is not for ood. Affliction purifies
from sin# (rins lo$ the uilt!# and ures on the ood to a lo"e of )od. +If $e ha"e recei"ed oodthins from the
hand of )od# $h! should $e not recei"e e"il?+%&3'
F3G We are led to a riht use of created thins. Thus# $e ouht to use created thins as ha"in (eenmade (! )od
for t$o purposes. for His lor!# +since all thins are made for Himself+%&4' Fthat is# forthe lor! of )odG# and
finall! for our profit. +Which the 2ord th! )od created for the ser"ice of all
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THE CATECHIS@ AF ST. THA@AS ABCINAS. The Creed D First Article
the nations.+%&7' Thus# $e ouht to use thins for )od's lor! in order to please Him no less than forour o$n
profit# that is# so as to a"oid sin in usin them. All thins are Thine# and $e ha"e i"en Thee$hat $e recei"ed of
Th! hand.+%&:' Whate"er $e ha"e# (e it learnin or (eaut!# $e must re"ere all
and use all for the
lor! of )od.
F4G We are led also to ac*no$lede the reat dinit! of man. )od made all thins for man. +Thouhast su(=ected
all thins under is feet#+%&;' and man is more li*e to )od than all other creatures sa"ethe Anels. +2et us ma*e
man to Aur imae and li*eness.+%&<' )od does not sa! this of the hea"ensor of the stars# (ut of man8 and this
li*eness of )od in man does not refer to the (od! (ut to the
human soul# $hich has free $ill and is incorrupti(le# and therein man resem(les )od more than othercreatures
do. We ouht# therefore# to consider the no(leness of man as less than the Anels (ut
:
reater than all other creatures. 2et us not# therefore# diminish his dinit! (! sin and (! an inordinatedesire for
earthl! thins $hich are (eneath us and are made for our ser"ice. Accordinl!# $e must
rule o"er thins of the earth and use them# and (e su(=ect to )od (! o(e!in and ser"in Him. Andthus $e shall
come to he en=o!ment of )od fore"er.
EN/NATES
&. Wis.# 5iii. &# 4.
,. In the Nicene Creed.
0. )en.# i. &.
3. 9ohn# i. 0.
4. II 6eter# iii. 3.
7. In the Nicene Creed.
:. 6s. c5l"iii. 4.
;. $is.# 5ii. &;.
<. +I(id.#+ 5iii. 0D3.
&>. 9o(# 555"i. ,7.
&&. I Cor.# i". :.
THE CATECHIS@ AF ST. THA@AS ABCINAS. The Creed D First Article
&,. 6s. 55iii. &.
&0. 6s# c5". &,.
&3. 9o(# ii. &>.
&4. 6ro".# 5"i. 3.
&7 /eut.# i". &<.
&:. I 6aral.# 55i5. &3.
&;. 6s. "iii. ;.
&<. )en.# i. ,7.
THE CATECHIS@ AF ST. THA@AS ABCINAS. The Creed D Second Article
The Catechism of St. Thomas Aquinas
THE SECAN/ AHTIC2E. +And in 9esus Christ# His onl! Son# our 2ord.+
It is not onl! necessar! for Christians to (elie"e in one )od $ho is the Creator of hea"en and earthand of all
thins8 (ut also the! must (elie"e that )od is the Father and that Christ is the true Son of)od. This# as St. 6eter
;
sa!s# is not mere fa(le# (ut is certain and pro"ed (! the $ord of )od on the@ount of Transfiuration. +For $e
ha"e not (! follo$in artificial fa(les made *no$n to !ou the
po$er and presence of our 2ord 9esus Christ8 (ut $e $ere e!e$itnesses of His reatness. For Herecei"ed from
)od the Father honor and lor!# this "oice comin do$n to Him from the e5cellentlor!. 'This is @! (elo"ed
Son# in $hom I am $ell pleased. Hear !e Him.' And this "oice# $e heard(rouht from hea"en# $hen $e $ere
$ith Him in the hol! mount.+%&' Christ 9esus Himself in man!places called )od His Father# and Himself the Son
of )od. 1oth the Apostles and the Fathers placed
in the articles of faith that Christ is the Son of )od (! sa!in. +And FI (elie"eG in 9esus Christ# His Fi.e.# )od'sG
onl! Son.+%,'
EHHAHS HE2ATIN) TA THE SECAN/ AHTIC2E
There $ere# ho$e"er# certain heretics $ho erred in this (elief. 6hotinus# for instance# (elie"ed thatChrist is not
the Son of )od (ut a ood man $ho# (! a ood life and (! doin the $ill of )od#
merited to (e called the son of )od (! adoption8 and so Christ $ho li"ed a ood life and did the $illof )od
merited to (e called the son of )od. @oreo"er# this error $ould not ha"e Christ li"in (eforethe 1lessed Iirin#
(ut $ould ha"e Him (ein to e5ist onl! at His conception. Accordinl!# there arehere t$o errors. the first# that
Christ is not the true Son of )od accordin to His nature8 and the
second# that Christ in His entire (ein (ean to e5ist in time. Aur faith# ho$e"er# holds that He is theSon of )od
in His nature# and that he is from all eternit!. No$# $e ha"e definite authorit! aainst
these errors in the Hol! Scriptures# Aainst the first error it is said that Christ is not onl! the Son# (utalso the
onl!D(eotten Son of the Father. +The onl! (eotten Son $ho is in the (osom of the Father#He hath declared
Him.+%0' And aain the second error it is said. +1efore A(raham $as made# I
A@.+%3' It is e"ident that A(raham li"ed (efore the 1lessed Iirin. And $hat the Fathers added tothe other
Creed %i.e.# the Nicene Creed'# namel!# +the onl!(eotten Son of )od#+ is aainst the firsterror8 and +(orn of the
Father (efore all aes+ is aainst the second error.
Sa(ellius said that Christ indeed $as (efore the 1lessed Iirin# (ut he held that the Father Himself(ecame
incarnate and# therefore# the Father and the Son is the same 6erson. This is an error (ecause itta*es a$a! the
Trinit! of 6ersons in )od# and aainst it is this authorit!. +I am not alone# (ut I and
the Father that sent @e.+%4' It is clear that one cannot (e sent from himself. Sa(ellius errs therefore#and in the
+S!m(ol+%7' Af the Fathers it is said. +)od of )od8 2iht of 2iht#+ that is# $e are to
(elie"e in )od the Son from )od the Father# and the Son $ho is 2iht from the Father $ho is 2iht.
Arius# althouh he $ould sa! that Christ $as (efore the 1lessed Iirin and that the 6erson of theFather is other
than the 6erson of the Son# ne"ertheless made a threeDfold attri(ution to Christ. F&Gthat the Son of )od $as a
creature8 F,G that He is not from eternit!# (ut $as formed the no(lest of allcreatures in time (! )od8 F0G that )od
the Son is not of one nature $ith )od the Father# and thereforethat He $as not true )od. 1ut this too is erroneous
and contrar! to the teachin of the Hol!
Scriptures. It is $ritten. +I and the Father are one.+%:' That is# in nature8 and therefore# =ust as theFather al$a!s
e5isted# so also the Son8 and =ust as the Father is true )od# so also is the Son. ThatChrist is a creature# as said (!
Arius# is contradicted in the +S!m(ol+ (! the Fathers. +True )od oftrue )od8+ and the assertion that Christ is not
from eternit! (ut in time is also contrar! to the
+S!m(ol+. +1eotten not made8+ and finall!# that Christ is not of the same su(stance as the Father isdenied (!
the +S!m(ol+. +Consu(stantial $ith the Father.+
It is# therefore# clear $e must (elie"e that Christ is the Anl!D(eotten of )od# and the true Son of)od# $ho
al$a!s $as $ith the Father# and that there is one 6erson of the Son and another of theFather $ho ha"e the same
<
di"ine nature.%;' All this $e (elie"e no$ throuh faith# (ut $e shall *no$it $ith a perfect "ision in the life
eternal. Hence# $e shall no$ spea* some$hat of this for our o$n
edification.
THE /IIINE )ENEHATIAN
It must (e *no$n that different thins ha"e different modes of eneration. The eneration of )od isdifferent
from that of other thins. Hence# $e cannot arri"e at a notion of di"ine eneration e5cept
throuh the eneration of that created thin $hich more closel! approaches to a li*eness to )od. Weha"e seen
that nothin approaches in li*eness to )od more than the human soul. The manner of
eneration in the soul is effected in the thin*in process in the soul of man# $hich is called aconcei"in of the
intellect. This conception ta*es its rise in the soul as from a father# and its effect iscalled the $ord of the intellect
or of man. In (rief# the soul (! its act of thin*in (eets the $ord. Soalso the Son of )od is the Word of )od# not
li*e a $ord that is uttered e5teriorl! Ffor this is
transitor!G# (ut as a $ord is interiorl! concei"ed8 and this Word of )od is of the one nature as )odand equal to
)od.%<'
The testimon! of St. 9ohn concernin the Word of )od destro!s these three heresies# "i-.# that of6hotinus in the
$ords. +In the (eDinnin $as the Word8+%&>' that of Sa(ellius in sa!in. +And theWord $as $ith )od8+%&&' and
that of Arius $hen it sa!s. +And the Word $as )od.%&,'
1ut a $ord in us is not the same as the Word in )od. In us the $ord is an accident8%&0' $hereas in)od the Word
is the same as )od# since there is nothin in )od that is not of the essence of )od. Noone $ould sa! )od has not
a Word# (ecause such $ould ma*e )od $holl! $ithout *no$lede8 andtherefore# as )od al$a!s e5isted# so also
did His Word e"er e5ist. 9ust as a sculptor $or*s from a
form $hich he has pre"iousl! thouht out# $hich is his $ord8 so also )od ma*es all thins (! HisWord# as it
$ere throuh His art. +All thins $ere made (! Him.+%&3'
No$# if the Word of )od is the Son of )od and all the $ords of )od (ear a certain li*eness of thisWord# then $e
ouht to hear the Word of )od ladl!8 for such is a sin that $e lo"e )od. We ouht
also (elie"e the $ord of )od $here(! the Word of )od d$ells in us# $ho is Christ. +That Christ ma!d$ell (!
faith in !our hearts.+%&4' And !ou ha"e not His $ord a(idin in !ou.+%&7' 1ut $e ouht notonl! to (elie"e that
the Word of )od d$ells in us# (ut also $e should meditate often upon this8 for
other$ise $e $ill not (e (enefited to the e5tent that such meditation is a reat help aainst sin. Th!$ords ha"e I
hidden in m! heart# that I ma! not sin aainst Thee.+%&:' Aain it is said of the =ust
man. +An His la$ he shall meditate da! and niht.+%&;' And it is said of the 1lessed Iirin that she+*ept all
these $ords# ponderin them in her heart.+%&<' Then also# one should communicate the $ordof )od to others (!
ad"isin# preachin and inflamin their hearts. +2et no e"il speech proceed from!our mouth8 (ut that $hich is
ood# to the edification of faith.+%,>' 2i*e$ise# +let the $ord of Christ
d$ell in !ou a(undantl! in all $isdom# teachin and admonishin one another.+%,&' So also.
+6reach the $ord8 (e instant in season# out of season8 repro"e# entreat# re(u*e in all patience anddoctrine.+%,,'
Finall!# $e ouht to put the $ord of )od into practice. +1e !e doers of the $ord andnot hearers onl!# decei"in
!our o$n sel"es.+%,0'
The 1lessed Iirin o(ser"ed these fi"e points $hen she a"e (irth to the Word of )od. First# sheheard $hat $as
said to her. +The Hol! )host shall come upon thee.+%,3' Then she a"e her consentthrouh faith. +1ehold the
handmaid of the 2ord.+%,4' And she also recei"ed and carried the Word inher $om(. Then she (rouht forth the
Word of )od and# finall!# she nourished and cared for Him.
&>
And so the Church sins. +Anl! a Iirin didst nourish Him $ho is Kin of the Anels.+%,7'
EN/NATES
&. II 6eter# I. &7.
,. +9esus Christ is the Son of )od# and true )od# li*e the Father $ho (eot Him from all eternit!. Wealso (elie"e
that He is the Second 6erson of the 1lessed Trinit!# in all thins equal to the Father and
to the Hol! Spirit. Since $e ac*no$lede the essence# $ill and po$er of all the /i"ine 6ersons to (eone# then in
them nothin unequal or unli*e should e5ist or e"en (e imained to e5ist. F+Homan
Catechism#+ Second Article# ;G.
0. 9ohn# i. &;.
3. 9ohn# "iii. 4;.
4. 9ohn# "iii. &7.
7. +S!m(ol+ Ffrom the )ree* +S!m(olon#+ and the late 2atin +S!m(olum+G is a formal authoritati"estatement ot
the reliious (elief of the Church# referrin here to the Nicene Creed. This treatise of St.Thomas is indeed called
(! him an +E5planation of the S!m(ol of the Apostles#+ or the Apostles
Creed.
:. 9ohn 5. 0>.
;+. . . $e (eiie"e Him %Christ' to (e one son# (ecause His di"ine and human natures meet in one6erson. As to
His di"ine eneration# He has no (rethren or coheirs. (ein the Anl!D(eotten Son ofthe Father# and $e men are
the imae and $or* of His hands+ F+Homan Catechism# +loc. cit.#+ <D&>G.
<. +Amon the dirferent comparisorls (rouht forth to sho$ the mode and manner ot this eternaleneration# that
$hich is ta*en from the production of thouht in our mind seems to come nearest toits illustration# and hence St.
9ohn calls the Son 'the Word.' For our mind# understandin itself in
some $a!# forms an imae of itself $hich theoloians ha"e called the $ord8 so )od# in so far as $ema! compare
human thins to di"ine# understandin Himself# (eets the Eternal Word. 1ut it is moread"antaeous to consider
$hat faith proposes# and $ith all sincerit! of mind to (elie"e and profess
that 9esus Christ is true )od and true @anDDas )od# (eotten (efore all time8 as @an# (orn in time of@ar!# His
Iirin @other+ F+Homan Catechism#+ +loc. cit.#+ <G. St. Thomas treats more full! the
eternal eneration and Sonship of Christ in the +Summa Theol.#+ I# B. 55"ii# art. ,8 B. 555i".
&>. 9ohn# i. &.
&&. +I(id.+
&,. +I(id.+
&0. An accident is an attri(ute $hich is not part of the essence.
&3. 9ohn# i. 0.
&&
&4. Eph.# iii. &:.
&7. 9ohn# ". 0;.
&:. 6s. c5"iii. &&.
&;. 6s. i. ,.
&<. 2u*e# ii. &<.
,>. Eph.# i". ,<
,&. Colos.# iii. &7.
,,. II Tim.# i". ,.
,0. 9ames# i. ,,.
,3. 2u*e# i. 04.
,4. 2u*e. i. 0;
,7. Fourth Hesponsor!# Affice of the Circumcision# /ominican 1re"iar!.
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THE CATECHIS@ AF ST. THA@AS ABCINAS. The Creed D Third Article
THE THIH/ AHTIC2E. +Who $as concei"ed (! the Hol!
)host# (orn of the Iirin @ar!.+
The Christian must not onl! (elie"e in the Son of )od# as $e ha"e seen# (ut also in His Incarnation.St. 9ohn#
after ha"in $ritten of thins su(tle and difficult to understand#%&' points out the Incarnationto us $hen he sa!s.
+And the Word $as made flesh.+%,' No$# in order that $e ma! understand
somethin of this# I i"e t$o illustrations at the outset.
It is clear that there is nothin more li*e the Word of )od than the $ord $hich is concei"ed in ourmind (ut not
spo*en. No$# no one *no$s this interior $ord in our mind e5cept the one $ho coni"esit# and then it is *no$n to
others onl! $hen it is pronounced.%0' So also as lon as the Word of )od$as in the heart of the Father# it $as not
*no$n e5cept (! the Father Himself8 (ut $hen the Word
assumed fleshDDas a $ord (ecomes audi(leDDthen $as It first made manifest and *no$n. +After$ardsHe $as seen
upon earth and con"ersed $ith men.+%3' Another e5ample is that# althouh the spo*en$ord is *no$n throuh
hearin# !et it is neither seen nor touched# unless it is $ritten on paper. So
also the Word of )od $as made (oth "isi(le and tani(le $hen He (ecame flesh. And as the paperupon $hich
the $ord of a *in is $ritten is called the $ord of the *in# so also @an to $hom the
Word of )od is con=oined in one +h!postasis+%4' is called the Son of )od. +Ta*e thee a reat (oo*and $rite in it
$ith a man's pen.+%7' Therefore# the hol! Apostles affirmed. +Who $as concei"ed (!the Hol! )host# (orn of the
Iirin @ar!.+
EHHAHS HE2ATIN) TA THE THIH/ AHTIC2E
&,
An this point there arose man! errors8 and the hol! Fathers at the Council of Nicea added in that otherCreed a
num(er of thins $hich suppress all these errors.
Arien said that Christ $as (orn and came into the $orld to sa"e e"en the de"ils# and# therefore# atthe end of the
$orld all the demons $ill (e sa"ed. 1ut this is contrar! to the Hol! Scripture. /epartfrom @e# !ou cursed# into
e"erlastin fire $hich $as prepared for the de"il and his anels.+%:'
Consequentl!# to remo"e this error the! added in the Creed. +Who for us men Fnot for the de"ilsG andfor our
sal"ation# came do$n from hea"en.+ In this the lo"e of )od for us is made more
apparent.
6hotinus $ould ha"e Christ (orn of the 1lessed Iirin# (ut added that He $as a mere man $ho (! aood life in
doin the $ill of )od merited to (ecome the son of )od e"en as other hol! men. This#
too# is denied (! this sa!in of 9ohn. +I came do$n from hea"en# not to do @! o$n $ill (ut the $illof Him that
sent @e.+ ; No$ if Christ $ere not in hea"en# He $ould not ha"e descended from
hea"en# and $ere He a mere man# He $ould not ha"e (een in hea"en. Hence# it is said in the Nicene
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Creed. +He came do$n from hea"en.+
@anichaeus# ho$e"er# said that Christ $as al$a!s the Son of )od and He descended from hea"en#(ut He $as
not actuall! (ut onl! in appearance clothed in true flesh. 1ut this is false# (ecause it is not$orth! of the Teacher
of Truth to ha"e an!thin to do $ith $hat is false# and =ust as He sho$ed His
ph!sical 1od!# so it $as reall! His. +Handle# and see8 for a spirit hath not flesh and (ones# as !ou see@e to
ha"e.+%<' To remo"e this error# therefore# the! added. +And He $as incarnate.+
E(ion# $ho $as a 9e$# said that Christ $as (orn of the 1lessed Iirin in the ordinar! human $a!.%&>' 1ut this is
false# for the Anel said of @ar!. +That $hich is concei"ed in her is of the Hol!
)host.+%&&' And the hol! Fathers to destro! this error# added. +1! the Hol! )host.+
Ialentinus (elie"ed that Christ $as concei"ed (! the Hol! )host# (ut $ould ha"e the Hol! Spiritdeposit a
hea"enl! (od! in the 1lessed Iirin# so that she contri(uted nothin to Christ's (irth e5ceptto furnish a place for
Him. Thus# he said# this 1od! appeared (! means of the 1lessed Iirin# as
thouh she $ere a channel. This is a reat error# for the Anel said. +And therefore also the Hol!$hich shall (e
(orn of thee shall (e called the Son of )od.+%&,' And the Apostle adds. +1ut $hen thefullness of time $as come#
)od sent His Son# made of a $oman.+%&0' Hence the Creed sa!s. +1orn
of the Iirin @ar!.+
Arius and Apollinarius held that# althouh Christ $as the Word of )od and $as (orn of the Iirin@ar!#
ne"ertheless He did not ha"e a soul# (ut in place of the soul $as His di"init!. This is contrar!to the Scripture# for
Christ sa!s. +No$ is @! soul trou(led.+%&3' And aain. +@! soul is sorro$ful
e"en unto death.+%&4' For this reason the Fathers added. +And $as made man.+ No$# man is made upof (od!
and soul. Christ had all that a true man has sa"e sin. All the a(o"eDmentioned errors and all
others that can (e offered are destro!ed (! this# that He $as made man. The error of Eut!chesparticularl! is
destro!ed (! it. He held that# (! a commi5ture of the di"ine nature of Christ $ith thehuman# He $as neither
purel! di"ine nor purel! human. This is not true# (ecause (! it Christ $ouldnot (e a man. And so it is said. +He
$as made man.+ This destro!s also the error of Nestorius# $hosaid that the Son of )od onl! (! an ind$ellin
&0
$as united to man. This# too# is false# (ecause (! thisChrist $ould not (e man (ut onl! in a man# and that He
(ecame man is clear from these $ords. +He$as in ha(it found as man.+%&7' +1ut no$ !ou see* to *ill @e# a man
$ho ha"e spo*en the truth to
!ou# $hich I ha"e heard of )od.%&:'
)AA/ EFFECTS AF THESE CANSI/EHATIANS
We can learn somethin from all this. F&G Aur faith is strenthened. If# for instance# someone shouldtell us a(out
a certain forein land $hich he himself had ne"er seen# $e $ould not (elie"e him to thee5tent $e $ould if he
had (een there. No$# (efore Christ came into the $orld# the 6atriarchs and
6rophets and 9ohn the 1aptist told somethin of )od8 (ut men did not (elie"e them as the! (elie"edChrist# $ho
$as $ith )od# na! more# $as one $ith )od. Hence# far more firm is our faith in $hat isi"en us (! Christ
Himself. +No one hath seen )od at an! time8 the onl!D(eotten Son $ho is in the(osom of the Father# He hath
declared Him.+%&;' Thus# man! m!steries of our faith $hich (efore thecomin of Christ $ere hidden from us#
are no$ made clear.
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F,G Aur hope is raised up. It is certain that the Son of @an did not come to us# assumin our flesh# foran! tri"ial
cause# (ut for our e5ceedin reat ad"antae. For He made as it $ere a trade $ith us#
assumin a li"in (od! and deinin to (e (orn of the Iirin# in order that to us miht (e "ouchsafedpart of His
di"init!.%&<' And thus He (ecame man that He miht ma*e man di"ine.%,>'
F0G Aur charit! is en*indled. There is no proof of di"ine charit! so clear as that )od# the Creator ofall thins# is
made a creature8 that Aur 2ord is (ecome our (rother# and that the Son of )od is madethe Son of man. +For )od
so lo"ed the $orld as to i"e His onl!D(eotten Son.+%,&' Therefore# uponconsideration of this our lo"e for )od
ouht to (e reDinited and (urst into flame.
F3G This induces us to *eep our souls pure. Aur nature $as e5alted and enno(led (! its union $ith)od to the
e5tent of (ein assumed into union $ith a /i"ine 6erson.%,,'
Indeed# after the Incarnation the Anel $ould not permit St. 9ohn to adore him# althouh he allo$edthis to (e
done (efore (! e"en the reatest patriarchs.%,0' Therefore# one $ho reflects on this
e5altation of his nature and is e"er conscious of it# should scorn to cheapen and lo$er himself and hisnature (!
sin. Thus# sa!s St. 6eter. +1! $hom He hath i"en us most reat and precious promises8
that (! these !ou ma! (e made parta*ers of the di"ine nature8 fl!in the corruption of thatconcupiscence $hich
is in the $orld.+%,3'
Finall!# (! consideration of all this# our desire to come to Christ is intensified. If a *in had a (rother$ho $as
a$a! from him a lon distance# that (rother $ould desire to come to the *in to see# to (e
$ith him and to a(ide $ith him. So also Christ is our (rother# and $e should desire to (e $ith Himand to (e
united to Him. +Wheresoe"er the (od! shall (e# there shall the eales also athered
toether.+%,4' The Apostle desired +to (e dissol"ed and (e $ith Christ.+%,7' And it is this desire$hich ro$s in
us as $e meditate upon the Incarnation of Christ.
EN/NATES
&. 9ohn# i. &D&0.
&3
,. +I(id.#+ i. &3.
0. See a(o"e# p. &:.
3. 1aruch# iii. 0;.
4. H!postasis is person distinct from nature# as in the one h!postasis of Christ as distinct from Hist$o natures#
human and di"ine8 also distinct from su(stance# as in the three h!postases of the
)odhead# $hich are the same in su(stance.
7. Isa.# "ii. &.
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:. @att.# 55". 3&.
;.9ohn# "i. 0;.
<. 2u*e# 55i". 0<.
&>. We (elie"e and confess that the same 9esus Christ# our onl! 2ord# the son of )od $hen Heassumed human
flesh for us in the $om( of the "irin. $as not concei"ed ii*e other men# from theseed of man (ut in a manner
a(o"e the order of nature# i. e.# (! the po$er of the Hol! )host8 so thatthe same 6erson# remainin )od as He
$as from all eternit!# (ecame man# $hat He $as not
(efore+ F+Homan Catechism#+ Third Article# &G.
&&. @att.# i. ,>.
&,. 2u*e# i. 04
&0. )al.# i". 3.
&3. 9ohn# 5ii# ,:.
&4. @att.# 55"i. 0;.
&7. 6hil. ii. :.
&:. 9ohn "iii. 3>.
&;. +I(id.#+ i. &;.
&<. Thus# in the @ass# $hen the 6riest puts $ine and $ater in the chalice# he sa!s. +. . . )rant that (!the m!ster!
of this $ater and $ine $e ma! (e made parta*ers of His /i"init! $ho "ouchsafed to
(ecome parta*ers of our humanit!# 9esus Christ# Th! Son# Aur 2ord.+
,>. +Et sic factus est homo# ut hominem faceret /eum.+
,&. 9ohn. iii. &7.
,,. +The Word# $ho is a 6erson of the di"ine nature# assumed human nature in such a manner thatthere should (e
one and the same 6erson in (oth the di"ine and human natures+ F+Homan Catechism#++loc. cit.#+ ,G.
,0. +And after I had heard and seen# I fell do$n to adore (efore the feet of the Anel $ho sho$ed methese
thins. And he said to me. 'See thou do it not' + FApoc.# 55ii. ;G.
&4
,3. II 6eter# i# 3. +)od deined to assume the lo$liness and frailt! of our flesh in order to lift man up
to the hihest deree of dinit! . . . We ma! no$ lor! that the Son of )od is (one of our (one# andflesh of our
flesh# a pri"ilee $hich is not ranted to the Anels+ F+Homan Catechism#+ +loc. cit.#+
&&G.
,4. @att.# 55i". ,;.
,7. 6hil.# i. ,0.
Heturn to the Catechism of St. Thomas Aquinas Inde5 6ae
Heturn to the @aster Catechism Inde5 6ae
Heturn to the @ain 6ae
Cop!riht FcG &<<7 (! 9ames A*in. All Hihts Heser"ed.
THE CATECHIS@ AF ST. THA@AS ABCINAS. The Creed D Fourth Article
THE FACHTH AHTIC2E. +Suffered under 6ontius 6ilate# $as
crucified# died and $as (uried.+
It is =ust as necessar! for the Christian to (elie"e in the passion and death of the Son of )od as it is to(elie"e in
His Incarnation. For# as St. )reor! sa!s# +there $ould ha"e (een no ad"antae in His
ha"in (een (orn for us unless $e had profited (! His Hedemption.+ That Christ died for us is sotremendous a
fact that our intellect can scarcel! rasp it8 for in no $a! does it fall in the natural $a!of our understandin. This
is $hat the Apostle sa!s. +I $or* in !our da!s# a $or* $hich !ou $ill not(elie"e# if an! man shall tell it to
!ou.+%&' The race of )od is
so reat and His lo"e for us is such that $e cannot understand $hat He has done for us. No$# $emust (elie"e
that# althouh Christ suffered death# !et His )odhead did not die8 it $as the humannature in Christ that died. For
He did not die as )od# (ut as man.%,'
This $ill (e clear from t$o e5amples# one of $hich is ta*en from himself. No$# $hen a man dies# inthe
separation of the soul from the (od! the soul does not die (ut the (od! or flesh does die. So alsoin the death of
Christ# His /i"init! did not die# (ut His man nature suffered death. 1ut if the 9e$s didnot sla! the /i"init! of
Christ# it $ould seem that their sin $as not an! reater than if the! *illed an!ordinar! man. In ans$erin this $e
sa! that it is as if a *in $ere clothed onl! in one arment# and ifsomeone (efouled this arment# such a one has
committed as ra"e a crime as if he had defiled the
*in himself. 2i*e$ise# althouh the 9e$s could not sla! )od# !et in puttin to death the humannature $hich
Christ assumed# the! $ere as se"erel! punished as if the! had put the )odhead itself todeath. Another e5ample is
had from $hat $e said (efore# "i-.# that the Son of )od is the Word of
&7
)od# and the Word of )od made flesh is li*e the $ord of a *in $ritten on paper.%0' So if one shouldtear this
ro!al paper in pieces# it $ould (e considered that he had rent apart the $ord of the *in.
Thus# the sin of the 9e$s $as as rie"ous as if the! had slain the Word of )od.
1ut $hat need $as there that the Son of )od should suffer for us? There $as a reat need8 and indeedit can (e
assined to t$o reasons. The first is that it $as a remed! aainst sin# and the second is for ane5ample of $hat $e
ouht to do. It $as a remed! to such an e5tent that in the passion of Christ $e
find a remed! aainst all the e"ils $hich $e incur (! our sins. And (! our sins $e incur fi"e differente"ils.
EII2 EFFECTS AF SIN
The first e"il that man incurs (! sin is the defilement of his soul. 9ust as "irtue i"es the soul its(eaut!# so sin
ma*es it ul!. +Ho$ happened it# A Israel# that thou art in th! enemies' land? . . . Thouart defiled $ith the
dead.+%3' 1ut all this is ta*en a$a! (! the passion of Christ# $here(! Christ
poured out His (lood as a la"er $herein sinners are cleansed. +Who hath lo"ed us and $ashed us
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from our sins in His o$n (lood.+%4' So# too# the soul is $ashed (! the (lood of Christ in (aptism(ecause then a
ne$ (irth is had in "irtue of His (lood# and hence $hen one defiles one's soul (! sin#one offers insult to Christ
and sins more ra"el! than (efore one's (aptism. +A man ma*in "oid thela$ of @oses dieth $ithout an! merc!
under t$o or three $itnesses. Ho$ much more# do !ou thin*#he deser"eth $orse punishments# $ho hath trodden
underfoot the Son of )od and hath esteemed the(lood of the testament uncleanE+%7'
Secondl!# $e commit an offense aainst )od. A sensual man lo"es the (eaut! of the flesh# (ut )odlo"es spiritual
(eaut!# $hich is the (eaut! of the soul. When# ho$e"er# the soul is defiled (! sin# )odis offended and the sinner
incurs His hatred. +To )od the $ic*ed and his $ic*edness are hateful
ali*e.+%:' This also is remo"ed (! the passion of Christ# $hich made satisfaction to )od the Fatherfor sinDDa
thin $hich man of himself could
ne"er do. The charit! and o(edience of Christ in His sufferin $ere reater than the sin anddiso(edience of the
first man. +When $e $ere enemies# $e $ere reconciled to )od (! the death ofHis Son.+%;'
Thirdl!# $e ha"e (een $ea*ened (! sin. When a person sins the first time# he (elie"es that he $illthereafter *eep
a$a! from sin# (ut $hat happens is the "er! opposite. This is (ecause (! that first sinhe is $ea*ened and made
more prone to commit sins# and sin more and more has po$er o"er him.
Such a one# as far as he alone is concerned# has lo$ered himself to such a condition that he cannotrise up# and is
li*e to a man $ho =umps into a $ell from $hich# $ithout )od's help# he $ould ne"er(e rescued. After the fall of
man# our nature $as $ea*ened and corrupted# and $e $ere made moreprone to sin. Christ# ho$e"er# lessened
this sic*ness and $ea*ness# althouh He did not entirel! ta*eit a$a!. So no$ man is strenthened (! the passion
of Christ# and sin is not i"en such po$er o"er
him. @oreo"er# he can rise clean from his sins $hen aided (! )od's race conferred (! theSacraments# $hich
recei"e their efficac! from the passion of Christ. +Aur old man is crucified $ithHim# that the (od! of sin ma! (e
destro!ed.+%<' Indeed# (efore the passion of Christ fe$ there $ere$ho li"ed $ithout fallin into mortal sin8 (ut
after$ards man! ha"e li"ed and are li"in $ithout
mortal sin.
Fourthl!# $e incur the punishment due to sin. For the =ustice of )od demands that $hosoe"er sinsmust (e
punished. This punishment# ho$e"er# is in proportion to the uilt. 1ut the uilt of mortal sinis infinite# (ecause it
is an offense aainst the infinite ood# namel!# )od# $hose commandments thesinner holds in contempt.
Therefore# the punishment due to mortal sin is infinite. Christ# ho$e"er#
&:
throuh His passion has ta*en a$a! this punishment from us and (orne it Himself. +Who His o$nself (ore our
sins in His (od! upon the tree.+%&>' +Aur sins %that is# the punishment due to sin' Hiso$n self (ore in His (od!.+
The passion of Christ $as of such "alue that it sufficed to e5piate for allthe sins of the $hole $orld# e"en of a
hundred thousand $orlds. And so it is that# $hen a man is
(apti-ed# he is released from all his sins8 and so also is it that the priest fori"es sins8 and# aain# themore one
conforms himself to the passion of Christ# the reater is the pardon and the race $hich heains.
Fifthl!# $e incur (anishment from the *indom of hea"en. Those $ho offend *ins are compelled too into
e5ile. Thus# man is e5pelled from hea"en on account of sin. Adam $as dri"en out of paradise
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immediatel! after his sin# and the ate of paradise $as shut. 1ut Christ (! His sufferins and deathopened this
ate and recalled all the e5iles to the *indom. With the openin of the side of Christ# theate of paradise is
opened8 and $ith the pourin out of His (lood# uilt is $ashed a$a!# satisfaction
is made to )od# infirmit! is remo"ed# punishment is e5piated# and the e5iles are called (ac* to the*indom.
Hence# the thief recei"ed the immediate response. +This da! thou shalt (e $ith @e in
paradise.+%&&' Ne"er (efore $as this spo*en to an!one# not to Adam# not to A(raham# not to /a"id8(ut this da!
Fi.e.# as soon as the ate is openedG the thief# ha"in as*ed for pardon# recei"ed it.
+Ha"in a confidence in the enterin into the holies
(! the (lood of Christ.+%&,'
CHHIST# ELE@62AH AF IIHTCES
From all this then is seen the effect of the passion of Christ as a remed! for sin. 1ut no less does itprofit us as an
e5ample. St. Auustine sa!s that the passion of Christ can (rin a(out a complete
reformation of our li"es. Whoe"er $ishes to li"e perfectl! need do nothin other than despise $hatChrist
despised on the cross# and desire $hat Christ desired. There is no "irtue that did not ha"e itse5ample on the
Cross.
So if !ou see* an e5ample of charit!# then# +reater lo"e than his no man hath# that a man la! do$nhis life for his
friends.+%&0' And this Christ did upon the Cross. If# therefore# He a"e His life or us#$e ouht to endure an! and
all e"ils for Him. +What shall I render to the 2ord for all the thins thatHe hath rendered to me?+%&3'
If !ou see* an e5ample of patience# !ou $ill find it in its hihest deree upon the Cross. )reatpatience is
e5emplified in t$o $a!s. either $hen one suffers intensel! in all patience# or $hen onesuffers that $hich he
could a"oid if he so $ished. Christ suffered reatl! upon the Cross. +A all !ethat pass (! the $a!# attend# and see
if there (e an! sorro$ li*e to @! sorro$.+%&4' And $ith all
patience# (ecause# +$hen He suffered# He threatened not.+%&7' And aain. +He shall (e led as a sheepto the
slauhter and shall (e dum( (efore His shearer# and shall not open His mouth.%&:' He could
ha"e a"oided this sufferin# (ut He did not. +Thin*est thou that I cannot as* @! Father# and He $illi"e @e
presentl! more than t$el"e leions of Anels?+%&;' The patience of Christ upon the cross#therefore# $as of the
hihest deree. +2et us run (! patience to the fiht proposed to us8 loo*in on9esus# the author and finisher of
faith# $ho# ha"in =o! set (efore Him endured the cross# despisin
the shame.+%&<'
If !ou see* an e5ample of humilit!# loo* upon Him $ho is crucified8 althouh He $as )od# He choseto (e
=uded (! 6ontius 6ilate and to (e put to death. +Th! cause has (een =uded as that of the
&;
$ic*ed.+%,>' Trul! +that of the $ic*ed#+ (ecause. +2et us condemn Him to a most shamefuldeath.+%,&' The 2ord
chose to die for His ser"ant8 the 2ife of the Anels suffered death for man. +Hehum(led Himself# (ecomin
o(edient unto death# e"en to the death of the cross.+%,,'
If !ou see* an e5ample of o(edience# imitate Him $ho $as o(edient to the Father unto death. +For (!the
diso(edience of one man# man! $ere made sinners8 so also (! the o(edience of one# man! shall
(e made =ust.+%,0'
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If !ou see* an e5ample of contempt for earthl! thins# imitate Him $ho is the Kin of *ins# the 2ordof rulers#
in $hom are all the treasures of $isdom8 (ut on the Cross He $as stripped na*ed# ridiculed#spat upon# (ruised#
cro$ned $ith thorns# i"en to drin* of "inear and all# and finall! put to death.
Ho$ falsel!# therefore# is one attached to riches and raiment# for. +The! parted @! arments amonstthem8 and
upon @! "esture the! cast lots.+%,3' Ho$ falsel! to honors# since +I $as co"ered $ith
lashes and insults8+ ho$ falsel! to positions of po$er# (ecause +ta*in a cro$n of thorns# the! placedit upon @!
(ro$8+ ho$ falsel! to delicacies of the ta(le# for +in @! thirst the! a"e
@e to drin* of "inear.+ Thus# St. Auustine# in commentin on these $ords# +Who# ha"in =o! set(efore Him#
endured the Cross despisin the shame#+%,4' sa!s. +The man Christ despised all earthl!thins in order to teach us
to despise them.
EN/NATES
&. Acts# 5iii. 3& Fquotin Ha(.# i. 4G.
,. +As Christ $as true and perfect man# He $as capa(le of trul! d!in. No$# man dies $hen the soulis separated
from the (od!. When# therefore# $e sa! that 9esus died# $e mean this# that His soul $asdisunited from His (od!.
We do not admit# ho$e"er# that the /i"init! $as separated from His 1od!.An the contrar!# $e firml! (elie"e and
profess that $hen His soul $as dissociated from His (od!#
His /i"init! continued al$a!s united (oth to His (od! in the sepulchre and to His soul inlim(o+ F+Homan
Catechism#+ Fourth Article# 7G.
0. See a(o"e# p. 7.
3. 1ar.# iii. &>D&&.
4. Apoc.# i. 4.
7. He(.# 5. ,;D,<.
:. Wis.# 5i". <.
;. Hom.# ". &>.
<. Hom.# "i. 7.
&>. I 6et.# ii. ,3.
&&. 2u*e# 55iii. 30.
&<
&,. He(.# 5. &<
&0. 9ohn# 5". &0.
&3. 6s. c5". &,.
&4. 2ament.# i. &,.
&7. 6et.# ii. ,0.
&:. Isa.# liii. :.
&;. @att.# 55"i. 40.
&<. He(.# 5ii. &D,.
,>. 9o(# 555"i. &:.
,&. Wis.# ii. ,>.
THE CATECHIS@ AF ST. THA@AS ABCINAS. The Creed D Fifth Article
THE FIFTH AHTIC2E. +He /escended into Hell.+
The death of Christ $as the separation of His soul from His (od! as it is $ith other men. 1ut the/i"init! $as so
indissolu(l! con=oined to the @an Christ that althouh His soul and (od! $ere
disunited# His /i"init! $as al$a!s most perfectl! united to (oth the soul and (od!. This $e ha"eseen a(o"e.
Therefore in the Sepulchre His (od! $as toether $ith the Son of )od $ho toether $ithHis soul descended into
hell.%&'
HEASANS FAH CHHIST'S /ESCENT
There are four reasons $h! Christ toether $ith His soul descended into hell. First# He $ished to ta*eupon
Himself the entire punishment for our sin# and thus atone for its entire uilt. The punishment forthe sin of man
$as not alone death of the (od!# (ut there $as also a punishment of the soul# since thesoul had its share in sin8
and it $as punished (! (ein depri"ed of the (eatific "ision8 and as !et no
atonement had (een offered $here(! this punishment $ould (e ta*en a$a!. Therefore# (efore thecomin of
Christ all men# e"en the hol! fathers after their death# descended into hell. Accordinl! inorder to ta*e upon
,>
Himself most perfectl! the punishment due to sinners# Christ not onl! suffered death# (ut also Hissoul descended
into hell.%,' He# ho$e"er# descended for a different cause than did the fathers8 forthe! did so out of necessit! and
$ere of necessit! ta*en there and detained# (ut Christ descendedthere of His o$n po$er and free $ill. +I am
counted amon them that o do$n to the pit8 I am
(ecome as a man $ithout help# free amon the dead.+%0' The others $ere there as capti"es# (ut Christ$as freel!
there.
The second reason is that He miht perfectl! deli"er all His friends. Christ had His friends (oth in the$orld and
in hell. The former $ere His friends in that the! possessed charit!8 and the latter $ere the!$ho departed this life
$ith charit! and faith in the future Hedeemer# such as A(raham# Isaac# 9aco(#
@oses# /a"id# and other =ust and ood men. Therefore# since Christ had d$elt amon His friends inthis $orld
and had deli"ered them (! His death# so He $ished to "isit His friends $ho $ere detainedin hell and deli"er
them also. +I $ill penetrate to all the lo$er parts of the earth# and $ill (ehold all
that hope in the 2ord.+%3'
The third reason is that He $ould completel! triumph o"er the de"il. No$# a person is perfectl!"anquished $hen
he is not onl! o"ercome in conflict# (ut also $hen the assault is carried into his"er! home# and the seat of his
*indom is ta*en a$a! from him. Thus Christ triumphed o"er the de"il#%4' and on the Cross He completel!
"anquished him. +No$ is the =udment of this $orld8 no$ shall
the prince of this $orld Fthat is# the de"ilG (e cast out.+%7' To ma*e this triumph complete# Christ$ished to
depri"e the de"il of the seat of his *indom and to imprison him in his o$n houseDD$hich
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is hell. Christ# therefore# descended there# and despoiled the de"il of e"er!thin and (ound him#ta*in a$a! his
pre!.%:' +And despoilin the principalities and po$ers# He hath e5posed themconfidentl! in open sho$#
triumphin o"er them in Himself.+%;' 2i*e$ise# Christ $ho had recei"edthe po$er and possession of hea"en and
earth# desired too the possession of hell# as sa!s the Apostle.+That in the name of 9esus e"er! *nee should (o$#
of those that are in hea"en# on earth# and under theearth.+%<' +In @! name the! shall cast out de"ils.+%&>'
The fourth and final reason is that Christ miht free the =ust $ho $ere in hell %or 2im(o'. For asChrist $ished to
suffer death to deli"er the li"in from death# so also He $ould descend into hell todeli"er those $ho $ere there.
+Thou also (! the (lood of Th! testament# hast sent forth Th! prisonersout of the pit $herein is no $ater.+%&&'
And aain. +A death# I $ill (e th! death8 A hell# I $ill (e th!(ite.+%&,' Althouh Christ $holl! o"ercame death#
!et not so completel! did He destro! hell# (ut# asit $ere# He (it it. He did not free all from hell# (ut those onl!
$ho $ere $ithout mortal sin. He
li*e$ise li(erated those $ithout oriinal sin# from $hich the!# as indi"iduals# $ere freed (!circumcision8 or
(efore %the institution of' circumcision# the! $ho had (een sa"ed throuh theirparents' faith F$hich refers to
those $ho died (efore ha"in the use of reasonG8 or (! the sacrifices#and (! their faith in the future comin of
Christ F$hich refers to adultsG.+%&0' The reason the! $erethere in hell %i.e.# 2im(o' is oriinal sin $hich the! had
contracted from Adam#
and from $hich as mem(ers of the human race the! could not (e deli"ered e5cept (! Christ.Therefore# Christ
left there those $ho had descended there $ith mortal sin# and the nonDcircumcisedchildren. Thus# it is seen that
Christ descended into hell# and for $hat reasons. No$ $e ma! atherfour considerations from this for our o$n
instruction.
WHAT WE @A? 2EAHN FHA@ THIS
F&G A firm hope in )od. No matter ho$ much one is afflicted# one ouht al$a!s hope in theassistance of )od and
ha"e trust in Him. There is nothin so serious as to (e in hell. If# therefore#Christ deli"ered those $ho $ere in
hell# $hat reat confidence ouht e"er! friend of )od ha"e thathe $ill (e deli"ered from all his trou(lesE +She
%that is# $isdom' forsoo* not the =ust $hen he $assold# (ut deli"ered him from sinners. She $ent do$n $ith him
,&
into the pit. And in (onds she left himnot.+%&3' )od helps in a special manner those $ho ser"e Him# and hence
the ser"ant of )od should
feel secure in Him. +He that feareth the 2ord shall trem(le at nothin and shall not (e afraid8 for He ishis
hope.+%&4'
F,G We ouht to concei"e a fear of )od and a"oid all presumption. We ha"e alread! seen that Christsuffered for
sinners and descended into hell for them. Ho$e"er# He did not deli"er all sinners# (ut
onl! those $ho $ere free from mortal sin. He left there those $ho departed this life in mortal sin.Hence# an!one
$ho descends into hell in mortal sin has no hope of deli"erance8 and he $ill remain inhell as lon as the hol!
fathers remain in paradise# that is# for all eternit!. +And these shall o into
e"erlastin punishment8 (ut the =ust# into life e"erlastin.+%&7'
F0G We ouht to arouse in oursel"es a mental an5iet!. Since Christ descended into hell for oursal"ation# $e ouht
in all care o do$n there in spirit (! considerin# for instance# its punishments asdid that hol! man# E-echias. +I
said. In the midst of m! da!s I shall o to the ates of hell.%&:'
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Indeed# he $ho durin this life frequentl! descends into hell (! thin*in of it# $ill not easil! fall intohell at
death8 for such meditation *eeps one from sin# and dra$s one out of it. We see ho$ men of
this $orld uard themsel"es aainst $rondoin (ecause of the temporal punishment8 (ut $ith ho$much more
care ouht the! a"oid the punishment of hell $hich far e5ceeds all else in its duration# itsse"erit!# and its "aried
natureE +In all th! $or*s remem(er th! last end# and thou shalt ne"er sin.+%&;'
F3G There comes to us in this an e5ample of lo"e. Christ descended into hell in order to deli"er Hiso$n8 and so
$e should o do$n there to rescue our o$n. The! cannot help themsel"es. Therefore# letus deli"er those $ho are
in purator!. He $ould (e "er! hardDhearted $ho does not come to the aid
of a relati"e $ho is detained in an earthl! prison8 (ut much more cruel is he $ho $ill not assist afriend $ho is in
purator!# for there is no comparison (et$een the pains of this $orld and of that.+Ha"e pit! on me# ha"e pit! on
me# at least !ou m! friends# (ecause the hand of the 2ord hath
touched me.+%&<' +It is therefore a hol! and $holesome thouht to pra! for the dead# that the! ma! (eloosed
from their sins.+%,>' We ma! assist these souls in three
$a!s as St. Auustine tells us# "i-.# throuh @asses# pra!ers# and almsi"in. St. )reor! adds afourth# that is#
fastin. All this is not so ama-in# for e"en in this $orld a friend can pa! a de(t for hisfriend8 (ut this applies
onl! to those $ho are in purator!.
FFor +Buestions for /iscussions+ see pp. &;&D&<3.G
EN/NATES
&. +Hell here means those farDremo"ed places in $hich are detained those souls that ha"e not (eena$arded the
happiness of hea"en. . . These places are not of the same nature. There is that most
a(omina(le and most dar* prison $here the souls of the damned# toether $ith the unclean spirits#are punished
in eternal and unquencha(le fire. This is ehenna or the 'a(!ss#' and is Hell# strictl! soDcalled. There also is the
fire of 6urator!# in $hich the sufferin souls of the =ust are purified for adefinite time in order that the! (e
permitted to enter into the e"erlastin Fatherland# $here nothinunclean is admitted. . . The third and last place
is that in $hich the souls of the =ust (efore the cominof the 2ord $ere recei"ed8 there $ithout an! pain#
sustained (! the (lessed hope of the redemption#
,,
the! en=o!ed a quiet repose. It $as to these souls $ho $aited in the (osom of A(raham that Christ the2ord
descended# and $hom He deli"ered+ F+Homan Catechism#+ Fifth Article# Chapter II# ,D0G.
Therefore# +He descended into hell+ means that the soul of 9esus Christ# after His death# descendedinto 2im(o#
i.e.# to the place $here the souls of the =ust $ho died (efore Christ $ere detained# and$ere $aitin for the time
of their redemption. St. 6eter $rites. +He $as put to death indeed in the
flesh. (ut enli"ened in the spirit# in $hich also comin# He preached to those spirits that $ere inprison+ FI 6eter#
iii# &;D&<G. +We profess that immediatel! after the death of Christ# His soul
descended into hell# and remained there as lon as His (od! $as in the sepulchre8 and $e (elie"e alsothat the
one 6erson of Christ $as at the same time in hell and in the tom(+ F+Homan Catechism#+
+loc. cit.#+ &G.
,. See last footnote. This place is also called 2im(o.
0. 6s. l555"ii. 4. +The! descended as capti"es8 He as free and "ictorious amonst the dead# to
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o"ercome those de"ils (! $hom# in consequence of their uilt# the! $ere held in capti"it!+ F+HomanCatechism#+
+loc. cit.#+ 4G.
3. Ecclus.# 55i". 34.
4. This refers to the temptation of Aur 2ord in the desert.
7. 9ohn# 5ii. 0&.
:. St. Thomas sa!s that the soul of Christ descended to the hell of the =ust or to 2im(o +per suamessentiam#+ (ut
to the hell of the damned onl! +per suum effectum+ F+Summa Theol.#+ III# B. lii# Art.,G.
;. Col.# ii. &4.
<. 6hil.# ii. Io
&>. @ar*# 5"i. &:.
&&. Mach.. i5. &&.
&,. Asee# 5iii. &3.
&0. Italics added.
&3. Wis.# &0D&3.
&4. Ecclus.# 555i". &7.
&7. @att.# 55". 37.
&:. Isa.# 555"iii. &>.
&;. Ecclus.# "ii. 3>.
&<. 9o(# 5i5. ,&.
,>. II @ach.# 5ii. 37.
,0
THE FIFTH AHTIC2E FCANTINCE/G. +The third da! He arose aain from the dead.+
We must necessaril! *no$ t$o thins. the lor! of )od and the punishment of hell. For (einattracted (! His
lor! and made fearful (! punishments# $e ta*e $arnin and $ithdra$ oursel"esfrom sin. 1ut for us to
appreciate these facts is "er! difficult. Thus# it is said of )od's lor!. +1ut the
thins that are in hea"en# $ho shall search out?+%&' For those $ho are $orldl! minded this is indeeddifficult#
(ecause +he that is of the earth# of the earth he is# and of the earth he spea*eth8+%,' (ut it iseasier for the
spirituall! minded# (ecause# +he that cometh from a(o"e is a(o"e all#+ as is said in thesame place. Accordinl!#
)od descended from hea"en and (ecame incarnate to teach us hea"enl!
thins. Ance it $as difficult to *no$ a(out the punishments of hell. +no man hath (een *no$n toha"e returned
from hell#+%0' as it is said in the person of the $ic*ed. 1ut this cannot (e said no$# for=ust as Christ descended
from hea"en to teach us hea"enl! thins# so also He came (ac* from the
reion of hell to teach us a(out it. It is# therefore# necessar! that $e (elie"e not onl! that Christ $asmade man#
and died# (ut also that He arose aain from the dead. Therefore# it is said in the Creed.
+The third da! He arose aain from the dead.+
We find that man! arose from the dead# such as 2a-arus#%3' the son of the $ido$#%4' and thedauhter of the
Huler of the s!naoue.%7' 1ut the resurrection of Christ differed from the
resurrection of these and of all others in four points.
S6ECIA2 CHAHACTEH AF CHHIST'S HESCHHECTIAN
F&G Christ's resurrection differed from that of all others in its cause. Those others $ho arose did so notof their
o$n po$er# (ut either (! the po$er of Christ or throuh the pra!ers of some Saint. Christ# onthe contrar!# arose
(! His o$n po$er# (ecause He $as not onl! @an (ut also )od# and the /i"init!
of the Word $as at no time separated either from His soul or from His (od!. Therefore# His (od!could#
$hene"er He desired# ta*e aain the soul# and His soul the (od!. +I la! do$n @! life# that Ima! ta*e it aain. . . .
And I ha"e po$er to la! it do$n8 and I ha"e po$er to ta*e it up aain.+%:'
Christ trul! died# (ut not (ecause of $ea*ness or of necessit! (ut rather of His o$n $ill entirel! and(! His o$n
po$er. This is seen in that moment $hen He !ielded up the host8 He cried out $ith a
loud "oice#%;' $hich could not (e true of others at the moment of d!in# (ecause the! die out of$ea*ness. . . .
For this the centurion said. +Indeed# this $as the Son of )od.+%<' 1! that same po$er$here(! He a"e up His
soul# He recei"ed it aain8 and hence the Creed sa!s# +He arose aain#+
(ecause He $as not raised up as if (! an!one else. +I ha"e slept and ha"e ta*en @! rest8 and I ha"erisen up.+%&>'
Nor can this (e contrar! to these $ords# +This 9esus hath )od raised aain#+%&&'
(ecause (oth the Father and the Son raised Him up#
since one and the same po$er is of the Father and the Son.
F,G Christ's resurrection $as different as reards the life to $hich He arose. Christ arose aain to alorious and
incorrupti(le life. +Christ is risen from the dead (! the lor! of the Father.+%&,' Theothers# ho$e"er# $ere raised
to that life $hich the! had (efore# as seen of 2a-arus and the others.
F0G Christ's resurrection $as different also in effect and efficac!. In "irtue of the resurrection of Christall shall
rise aain. +And man! (odies of the saints that had slept arose.+%&0' The Apostle declares
,3
that +Christ is risen from the dead# the first fruits of them that sleep.+%&3' 1ut also note that Christ (!His 6assion
arri"ed at lor!. +Auht not Christ to ha"e suffered these thins and so to enter into Hislor!?+%&4' And this is to
teach us ho$ $e also ma! arri"e at lor!. +Throuh man! tri(ulations $emust enter into the *indom of
)od.+%&7'
F3G Christ's resurrection $as different in point of time. Christ arose on the third da!8 (ut theresurrection of the
others is put off until the end of the $orld. The reason for this is that theresurrection and death and nati"it! of
Christ $ere +for our sal"ation#%&:' and thus He $ished to riseaain at a time $hen it $ould (e of profit to us.
No$# if He had risen immediatel!# it $ould not ha"e(een (elie"ed that He died8 and similarl!# if He had put it off
until much later# the disciples $ould notha"e remained in their (elief# and there $ould ha"e (een no (enefit from
His 6assion. He arose
aain# therefore# on the third da!# so that it $ould (e (elie"ed that He died# and His disciples $ouldnot lose faith
in him.%&;'
WHAT WE @A? 2EAHN FHA@ THE HESCHHECTIAN
From all this $e can ta*e four thins for our instruction. Firstl!# let us endea"or to arise spirituall!#from the death
of the soul $hich $e incur (! our sins# to that life of =ustice $hich is had throuh
penance. +Hise# thou that sleepest# and arise from the dead8 and Christ shall enlihten thee.+%&<' Thisis the first
resurrection. +1lessed and hol! is he that hath part in the first resurrection.+%,>'
Secondl!# let us not dela! to rise until our death# (ut do it at once# since Christ arose on the third da!.+/ela! not
to (e con"erted to the 2ord8 and defer it not from da! to da!.+%,&' ?ou $ill not (e a(le toconsider $hat pertains
to sal"ation $hen $eihed do$n (! illness# and# moreo"er# (! perse"erin insin# !ou $ill lose part of all the
ood $hich is done in the Church# and !ou $ill incur man! e"ils.
Indeed# the loner !ou possess the de"il# the harder it is to put him a$a!# as St. 1ede tells us.
Thirdl!# let us rise up aain to an incorrupti(le life in that $e ma! not die aain# (ut resol"e to sin nomore.
+Kno$in that Christ# risin aain from the dead# dieth no$ no more. /eath shall no more
ha"e dominion o"er Him. . . . So do !ou also rec*on that !ou are dead to sin# (ut ali"e unto )od# inChrist 9esus
our 2ord. Neither !ield !e !our mem(ers as instruments of iniquit! unto sin8 (ut present!oursel"es to )od# as
those that are ali"e from the dead.+%,,'
Fourthl!# let us rise aain to a ne$ and lorious life (! a"oidin all that $hich formerl! $ere theoccasions and
the causes of our death and sin. +As Christ is risen from the dead (! the lor! of theFather# so $e also ma! $al*
in ne$ness of life.+%,0' This ne$ life is the life of =ustice $hich rene$sthe soul and leads it to the life of lor!.
EN/NATES
&. Wis.# i5. &7.
,. 9ohn# iii. 0&.
0. Wisd.# ii. &.
3. 9ohn# 5i &D33
,4
4. 2u*e# "ii. &&D&7.
7. @ar*# ". 04D30.
:. 9ohn# 5. &;.
;. @att.# 55"ii. 4>.
<. @att.# 55"ii. 43.
&>. 6s. iii. 7.
&&. Acts# ii. 0N. Hom.# "i# 3.
&0. @att.# 55"iii. 4,.
&3. I Cor.# 5". ,>.
SC1O&4. 2u*e 55i". ,7.
&7. Acts# 5i". ,&.
&:. From the Nicene Creed.
&;. +Chirst did not remain in the ra"e durin all of these three da!s# (ut as He la! in the sepulchredurin an
entire natural da! durin part of the precedin da! and part of the follo$in da!# he is said#in "er! truth# to ha"e
lain in the ra"e for three da!s# and on the third da! to ha"e risen aain from thedead+ F+Homan Catechism#+
+loc. cit.# &>G.
&<. Eph.# ". &3.
,>. 9ohn# 55. 7.
,&. Ecclus.# ". ;.
,,. Hom.# "i. <# &&D&3.
,0. +I(id.#+ 3.
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THE CATECHIS@ AF ST. THA@AS ABCINAS. The Creed D Si5th Article
,7
THE SILTH AHTIC2E. +He ascended into hea"en# and sitteth
at the riht hand of )od# the Father Almiht!.+
1esides the resurrection of Christ# $e must also (elie"e in His ascension8 for He ascended intohea"en on the
fortieth da!. Hence# the Creed sa!s. +He ascended into hea"en.+ Concernin this $eouht to o(ser"e three
thins# "i-.# that it $as su(lime# reasona(le# and (eneficial.
THE SC12I@IT? AF THE ASCENSIAN
It $as certainl! su(lime that Christ ascended into hea"en. This is e5pounded in three $a!s. Firstl!#He ascended
a(o"e the ph!sical hea"en. +He . . . ascended a(o"e all the hea"ens.+%&' Secondl!# Heascended a(o"e all the
spiritual hea"ens# i.e.# spiritual natures. +Haisin %9esus' up from the dead andsettin Him on His riht hand in
the hea"enl! places. A(o"e all principalit! and po$er and "irtue anddominion and e"er! name that is named# not
onl! in this $orld (ut also in that $hich is to come. AndHe hath su(=ected all thins under His feet.+%,' Thirdl!#
He ascended up to the "er! throne of the
Father. +2o# one li*e the Son of man came $ith the clouds of hea"en. And He came e"en to theAncient of
da!s.+%0' +And the 2ord 9esus# after He had spo*en to them# $as ta*en up into hea"en andsitteth on the riht
hand of )od.+%3' No$# it is not to (e ta*en in the
literal sense# (ut fiurati"el!# that Christ is at the riht hand of )od. Inasmuch as Christ is )od# He issaid to sit at
the riht hand of the Father# that is# in equalit! $ith the Father8 and as Christ is man# Hesits at the riht hand of
the Father# that is# in a more prefera(le place.%4' The de"il once feined to dothis. +I $ill ascend a(o"e the heiht
of the clouds. I $ill (e li*e the @ost Hih.+%7' 1ut Christ alonesucceeded in this# and so it is said. +He ascended
into hea"en# and sitteth at the riht hand of the
Father.+ +The 2ord said to m! 2ord. Sit Thou at @! riht hand.+%:'
THE HEASANA12ENESS AF THE ASCENSIAN
The Ascension of Christ into hea"en is in accord $ith reason. F&G (ecause hea"en $as due to Christ(! His "er!
nature. It is natural for one to return to that place from $hence he ta*es his oriin. The(einnin of Christ is
from )od# $ho is a(o"e all thins. +I came forth from the Father and am comeinto the $orld8 aain I lea"e the
$orld and I o to the Father.+ < +No man hath ascended into hea"en#(ut He that descended from hea"en# the Son
of man $ho is in hea"en.+ < The =ust ascend into hea"en#(ut not in the manner that Christ ascended# i.e.# (! His
o$n po$er8 for the! are ta*en up (! Christ.
%&>' +/ra$ me# $e $ill run after Thee.+%&&' Ar# indeed# $e can sa! that no man (ut Christ hasascended into
hea"en# (ecause the =ust do not ascend e5cept in so far as the! are the mem(ers ofChrist $ho is the head of the
Church. +Wheresoe"er the (od! shall (e# there shall the eales also (eathered toether.+%&,'
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F,G Hea"en is due to Christ (ecause of His "ictor!. For He $as sent into the $orld to com(at thede"il# and He
did o"ercome him. Therefore# Christ deser"ed to (e e5alted a(o"e all thins. +I alsoha"e o"ercome and am set
do$n $ith @! Father in His throne.+%&0'
F0G The Ascension is reasona(le (ecause of the humilit! of Christ. There ne"er $as humilit! so reatas that of
Christ# $ho# althouh He $as )od# !et $ished to (ecome man8 and althouh He $as the
2ord# !et $ished to ta*e the form of a ser"ant# and# as St. 6aul sa!s. +He $as made o(edient untodeath#+%&3' and
descended e"en into hell. For this He deser"ed to (e e5alted e"en to hea"en and tothe throne of )od# for
humilit! leads to e5altation. +He that hum(leth himself shall (e e5alted.+%&4'+He that descended is the same also
that ascended a(o"e all the hea"ens.+%&7'
,:
THE 1ENEFITS AF THE ASCENSIAN
The Ascension of Christ $as "er! (eneficial for us. This is seen three $a!s. Firstl!# as our 2eader#(ecause He
ascended in order to lead us8 for $e had lost the $a!# (ut He has sho$n it to us. +For Heshall o up that shall
open the $a! (efore them#%&:' and thus $e ma! (e made certain of possessinthe hea"enl! *indom. +I o to
prepare a place for !ou.+%&;' Secondl!# that He miht dra$ our heartsto Himself. +For $here th! treasure is#
there is th! heart so.+%&<' Thirdl!# to let us $ithdra$ from
$orldl! thins. +Therefore# if !ou (e risen $ith Christ# see* the thins that are a(o"e# $here Christ issittin at
the riht hand of )od. @ind the thins that are a(o"e# not the thins that are upon the
earth.+%,>'
EN/NATES
&. Eph.# i". &>.
,. +I(id.#+ i. ,>D,,
0. /an.# "ii. &0.
3. @ar*# 5"i. &<.
4. +In these $ords $e o(ser"e a fiure of speech# that is# the chanin of a $ord from its literal to afiurati"e
meanin# somethin $hich is not infrequent in the Scriptures. for $hen accommodatin itslanuae to human
ideas# it attri(utes human affections and human mem(ers to )od# $ho is pure
spirit and can admit of nothin corporeal. For# =ust as amon men# he $ho sits at the riht hand isconsidered to
occup! the most honored place. so# transferrin the idea to hea"enl! thins to e5pressthe lor! $hich Christ as
@an en=o!s a(o"e all others# $e sa! that He sits at the riht hand of His
Eternal Father. No$# this does not mean actual position and fiure of (od!# (ut declares the fi5ed andpermanent
possession of ro!al and supreme po$er and lor! $hich Christ recei"ed from the
Father+ F+Homan Catechism#+ Si5th Article# 0G.
7. Isa.# 5i". &0D&3.
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:. 6s. ci5. &.
;. 9ohn# 5"i. ,;.
<. +l(id.#+ iii. &0.
&>. +He ascended (! His o$n po$er# not (! the po$er of another as did Elias# $ho $as ta*en up intohea"en in a
fier! chariot FII Kins# ii. &G8 or as the prophet Ha(acuc F/an.# 5i". 04G8 or 6hilip# the
deacon. $ho $as (orne throuh the air (! the di"ine po$er and tra"ersed the distant reions of theearth FActs#
"iii. 0<G. Neither did He ascend into hea"en solel! (! the e5ercise of His supreme po$eras )od. (ut also# (!
"irtue of the po$er $hich He possessed as @an8 althouh human po$er alone
$as insufficient to raise Him from the dead# !et the "irtue $ith $hich the (lessed soul of Christ $asendo$ed#
$as capa(le of mo"in the (od! as it pleased# and His (od!# no$ lorified# readil! o(e!edthe soul that mo"ed it+
F+Homan Catechism#+ +loc. cit.#+ ,G.
,;
&&. Cant.# i. 0.
&,. @att.# 55i". ,;.
&0. Apoc.# iii. ,&.
&3. 6hil.# ii. ;.
&4. 2u*e# 5i". &&.
&7. Eph.# i". &>.
&:. @ich.# ii. &0.
&;. 9ohn# 5i". ,.
&<. @att.# "i. ,&.
,>. Col.# iii. &.
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THE CATECHIS@ AF ST. THA@AS ABCINAS. The Creed D Se"enth Article
THE SEIENTH AHTIC2E. +From thence He shall come to
=ude the li"in and the dead.+
It is of the office of the Kin and 2ord to pronounce =udment. +The *in that sitteth on the throne of=udment
scattereth a$a! all e"il $ith His loo*.+%&' Since Christ# therefore# ascended into hea"en andsits at the riht hand
of )od as 2ord of all# it is clear that His is the office of 9ude. For this reason
$e sa! in the rule of Catholic faith that +He shall
come to =ude the li"in and the dead.+ Indeed the Anels ha"e said that. +This 9esus $ho is ta*en upfrom !ou
into hea"en shall so come as !ou ha"e seen Him oin into hea"en.+%,'
We shall consider three facts a(out the =udment. F&G the form of the =udment8 F,G the fear of the=udment8 F0G
our preparation for the =udment.
THE FAH@ AF THE 9C/)@ENT
,<
No$# concernin the form of the =udment there is a threefold question. Who is the =ude# $ho are to(e =uded#
and upon $hat $ill the! (e =uded? Christ is the 9ude. +It is He $ho is appointed (! )odto (e =ude of the
li"in and of the dead.+%0' We ma! here interpret +the dead+ to mean sinners and
+the li"in+ to mean the =ust8 or +the li"in+ to refer to those $ho at that time $ere li"in and +thedead+ to mean
those $ho had died. Christ of a certain is 9ude# not onl! in that He is )od# (ut also inthat He is man. The first
reason for this is (ecause it is necessar! that the! $ho are to (e =uded ma!see the 9ude. 1ut the )odhead is so
$holl! delihtful that no one could (ehold it $ithout reat
en=o!ment8 and hence the damned are not permitted to see the 9ude# nor in consequence to en=o!an!thin.
Christ# therefore# of necessit! $ill appear in the form of man so that He ma! (e seen (! all.+And He hath i"en
Him po$er to do =udment# (ecause He is the Son of man.+%3' Aain Christ
deser"ed this office as @an# for as @an He $as un=ustl! =uded# and therefore )od constitutes Him9ude of the
entire $orld. +Th! cause hath (een =uded as that of the $ic*ed. Cause and =udment
Thou shalt reco"er.+%4' And# lastl!# if )od alone should =ude men# the!# (ein terrified# $oulddespair8 (ut this
despair disappears from men if the! are to (e =uded (! a @an. +And then the! shallsee the Son of man comin
in a cloud.+%7'
WHA AHE TA 1E 9C/)E/?
All are to (e =udedDDthose $ho are# $ho $ere# and $ho $ill (e. +We must all (e manifested (eforethe =udment
seat of Christ# that e"er! one ma! recei"e the proper thins of the (od!# accordin as hehath done# $hether it (e
ood or e"il.+%:' There are# sa!s St. )reor!# four different classes of peopleto (e =uded. The chief difference is
(et$een the ood and the $ic*ed.
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Af the $ic*ed# some $ill (e condemned (ut not =uded. The! are the infidels $hose $or*s are not to(e
discussed (ecause# as St. 9ohn sa!s. +He that doth not (elie"e is alread! =uded.+%;' Athers $ill (e(oth
condemned and =uded. The! are those possessin the faith $ho departed this life in mortal sin.+For the $aes
of sin is death.+%<' The! shall not (e e5cluded from the =udment (ecause of the faith$hich the! possessed.
Af the ood also# some $ill (e sa"ed and shall not (e =uded. the! are the poor in spirit for )od'ssa*e $ho rather
shall =ude others. +Amen# I sa! to !ou that !ou# $ho ha"e follo$ed @e# in the
reeneration $hen the Son of man shall sit on the seat of His ma=est!# !ou also shall sit on t$el"eseats =udin
the t$el"e tri(es of Israel.+%&>' No$# this is not to (e understood onl! of the disciples#(ut of all those $ho are
poor in spirit8 for other$ise 6aul# $ho la(ored more than others# $ould not(e amon this num(er. These $ords#
therefore# must refer also to all the follo$ers of the apostles andto all apostolic men. +Kno$ !ou not
that $e shall =ude Anels?%&&' +The 2ord $ill enter into =udment $ith the ancients of His peopleand its
princes.+%&,'
Athers shall (oth (e sa"ed and =uded# that is# the! $ho die in a state of rihteousness. For althouhthe!
departed this life in =ustice# ne"ertheless the! fell some$hat amiss in the (usiness of temporal
matters# and hence shall (e =uded (ut sa"ed. The =udment $ill (e upon all their deeds ood and(ad. +Wal* in
the $a!s of th! heart# . . . and *no$ that for all these )od $ill (rin thee into
=udment.+%&0' +And all thins that are done# )od $ill (rin into =udment for e"er! error# $hether it(e ood or
e"il.+%&3' E"en idle $ords shall (e =uded. +1ut I sa! to !ou that e"er! idle $ord hat menshall spea*# the! shall
render an account for it in the da! of =udment.+%&4' And thouhts also. +For
inquisition shall (e made into the thouht of the unodl!.+%&7' Thus# the form of the =udment isclear.
THE FEAH AF THE 9C/)@ENT
0>
The =udment ouht indeed to (e feared. FaG 1ecause of the $isdom of the 9ude. )od *no$s allthins# our
thouhts# $ords and deeds# and +all thins are na*ed and open to his e!es.%&:' +All the$a!s of men are open to
His e!es.+%&;' He *no$s our $ords. +The ear of =ealous! heareth all
thins.+%&<' Also our thouhts. +The heart is per"erse a(o"e all thins and unsearcha(le. Who can*no$ it? I am
the 2ord# $ho search the heart and pro"e the reins8 $ho i"e to e"er! one accordin tohis $a! and accordin to
the fruit of his de"ices.+%,>' There $ill (e infalli(le $itnessesDD men's o$nconsciences. +Who sho$ the $or* of
the la$ $ritten in their hearts# their conscience (earin $itnessto them8 and their thouhts (et$een themsel"es
accusin or also defendin one another# in the da!
$hen )od shall =ude the secrets of men.+%,&'
F(G 1ecause of the po$er of the 9ude# $ho is almiht! in Himself. +1ehold# the 2ord )od $ill come$ith
strenth.+%,,' And also almiht! in others. +The $hole $orld shall fiht $ith Him aainst the
un$ise.+%,0' Hence# 9o( sa!s. +Whereas there is no man that can deli"er out of Th! hand.+%,3' +If Iascend into
hea"en# Thou art there8 if I descend into hell# Thou art present#+ sa!s the 6salmist.%,4'
FcG 1ecause of the infle5i(le =ustice of the 9ude. The present is the time for merc!8 (ut the future is
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the time solel! for =ustice8 and so the present is our time# (ut the future is )od's time. +When I shallta*e a time# I
shall =ude =ustices.+%,7' +The =ealous! and rae of the hus(and $ill not spare in the
da! of re"ene. Nor $ill he !ield to an! man's pra!ers8 nor $ill he accept for satisfaction e"er soman! ifts.+%,:'
FdG 1ecause of the aner of the 9ude. He shall appear in different $a!s to the =ust and to the $ic*ed.To the =ust#
He $ill (e pleasant and racious. +The! $ill (ehold the Kin of (eaut!.+%,;' To the
$ic*ed He $ill (e anr! and pitiless# so that the! ma! sa! to the mountains. +Fall upon us and hideus from the
$rath of the 2am(.+%,<' 1ut this aner of )od does not (espea* in Him an! pertur(ationof soul# (ut rather the
effect of His aner $hich is the eternal punishment inflicted upon sinners.
ACH 6HE6AHATIAN FAH THE 9C/)@ENT
No$# aainst this fear of the =udment $e ouht to ha"e four remedies. The first is ood $or*s. +Wiltthou then
not (e afraid of the po$er? /o that $hich is ood# and thou shalt ha"e praise from the
same.+%0>' The second is confession and repentance for sins committed8 and this ouht to includesorro$ in
thin*in of hem# feelin of shame in confessin them# and all se"erit! in ma*in
satisfaction for them. And these $ill ta*e a$a! the eternal punishment. The third is i"in of alms#$hich ma*es
all thins clean. +@a*e unto !ou friends of the mammon of iniquit!8 that $hen !ou
shall fail# the! ma! recei"e !ou into e"erlastin d$ellins.+%0&' The fourth is charit!# "i-.# the lo"e of)od and
our neih(or# for +charit! co"ereth a multitude of sins.+%0,'
EN/NATES
&. 6ro".# 55. ;.
,. Acts# i. &&.
0. Acts# 5. 3,.
0&
3. 9ohn# ". ,:.
4. 9o(# 555"i. &:.
7. 2u*e# 55i. ,:.
:. II Cor.# ". &>.
;. 9ohn# iii. &;.
<. Hom.# "i. ,0.
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&>. @att.# 5i5. ,;.
&&. I Cor.# "i. 0.
&,. Isa.# iii. &3.
&0. Eccles.# 5i. <.
&3. +I(id.#+ 5ii. &3.
&4. @att.# 5ii. 07.
&7. Wis.# i. <.
&:. He(.# i". &0.
&; 6ro".# 5"i. ,.
&<. Wis.# i. &>.
,>. 9erem. 5"ii. <D&>.
,&. Hom.# ii. &4D&7.
,,. Isa.# 5l. &>.
,0. Wis.# ". ,&.
,3. 9o(# 5. :.
,4. 6s.# c555"iii. ;.
,7. 6s.# l55i". 0.
,:. 6ro".# "i. 03D04.
,;. Isa.# 555iii. &:.
,<. Apoc.# "i. &7.
0>. Hom.# 5iii. 0.
0&. 2u*e# 5"i. <.
0,
0,. I 6eter# i". ;.
THE CATECHIS@ AF ST. THA@AS ABCINAS. The Creed D Eihth Article
THE EI)HTH AHTIC2E. +I 1elie"e in the Hol! )host.+
As $e ha"e said# the Word of )od is the Son of )od =ust as in a $a! the $ord of man is the conceptof his
intellect.%&' 1ut sometimes man has a $ord $hich is dead. This is $hen# for instance# he
concei"es $hat he ouht to do# (ut he has not the $ill to do it8 or $hen one (elie"es (ut does notpractise8 then
his faith is said to (e dead# as St. 9ames points out.%,' The $ord of )od# ho$e"er# isali"e. +For the $ord of )od
is li"in.+%0' It is necessar!# therefore# that in )od there (e $ill and
lo"e. Thus# St. Auustine sa!s. +The $ord of )od $hich $e plan to spea* is *no$lede $ithlo"e.+%3' No$# as
the Word of )od is the Son of )od# )od's lo"e is the Hol! )host. Hence# it is thatone possesses the Hol! )host
$hen he lo"es )od. +The charit! of )od is poured forth in our hearts#(! the Hol! )host $ho is i"en to us.+%4'
TEACHIN) AF THE NICENE CHEE/
There are some $ho held false opinions concernin the Hol! )host. The! said# for instance# that He$as onl! the
ser"ant and minister of )od. Hence# to remo"e these errors the hol! Fathers added fi"ephrases concernin the
Hol! )host.%7'
+The Hol! )host# the 2ord.+DDThe first is# that althouh there are other spirits# such as the Anels$ho are
ministers of )od FArt the! not all ministerin spirits?G#%:' ne"ertheless the Hol! )host is the2ord. +)od is a
Spirit#+%;' and# +No$ the 2ord is a Spirit#+%<' and also# +Where the Spirit of the 2ordis# there is li(ert!.+%&>' The
reason is that He ma*es us lo"e )od and cease to lo"e the $orld. Thus#
the Creed sa!s. +In the Hol! )host# the 2ord.+
+And 2ifeD)i"er.+DDThe second phrase is there (ecause the soul's life is to (e united to )od# inasmuchas )od is
the life of the soul# and as trul! as the soul is the life of the (od!.%&&' No$# the Hol! )hostunites the soul to )od
throuh lo"e# (ecause He is the lo"e of )od# and therefore He i"es life. +It is
the spirit that quic*eneth.+%&,' Therefore# it is said. +and 2ifeDi"er.+
+Who 6roceeds from the Father and the Son.+DDThe third is that the Hol! )host is one in su(stance$ith the
Father and the Son8 (ecause as the Son is the Word of the Father# so the Hol! Spirit is thelo"e (oth of the Father
and the Son# and# therefore# He proceeds from them (oth. @oreo"er# =ust asthe Word of )od is of the same
su(stance as the Father# so also is 2o"e %Hol! )host' of the same
00
su(stance as the Father and the Son. Hence# it is said. +$ho proceedeth from the Father and the Son.+From this it
is seen that the Hol! Spirit is not a Creature.
+Who . . . is Adored and )lorified.+DDThe fourth phrase is that the Hol! )host as reards adoration isequal to the
Father and the Son. +The true adorers shall adore the Father in spirit and truth.+%&0'
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+Teach !e all nations8 (apti-in them in the name of the Father and of the Son and of the Hol!)host.+%&3'
Hence# it is said. +Who toether $ith the Father and the Son is adored.+%&4'
+Who Spo*e (! the 6rophets.+DDThe fifth phrase# $herein the Hol! )host is declared equal to )od# isthat the
hol! prophets spo*e on (ehalf of )od. It is clear that# if the Hol! )host $ere not )od# then it$ould not (e said
that the prophets had spo*en of )od on His (ehalf. Thus# sa!s St. 6eter. +The hol!men of )od spo*e# inspired (!
the Hol! )host.+%&7' Also. +The 2ord )od hath sent me# and His
Spirit.+%&:' And so it is said. +Who spo*e (! the prophets.+
In all this t$o errors are condemned. The @anicheans said that the Ald Testament $as not from )od.1ut this is
false (ecause the Hol! Spirit spo*e throuh the prophets. 2i*e$ise# the error of 6riscillianand @ontanus $as that
the! (elie"ed that the prophets
did not spea* (! the Hol! )host (ut $ere some$hat (eside themsel"es.
1ENEFITS FHA@ THE HA2? )HAST
@an! (enefits come to us from the Hol! )host. F&G He cleanses us from our sins. The reason is thatone must
repair that $hich one has made. No$# the soul is created (! the Hol! Spirit# (ecause )odhas made all thins
throuh Him8 for )od# (! lo"in His oodness# created e"er!thin. +Thou lo"estall thins that are# and hatest
none of the thins $hich Thou hast made.+%&;' Thus# /ion!sius sa!s.
+/i"ine lo"e did not permit Him to (e $ithout offsprin.+%&<' It is necessar!# therefore# that thehearts of men#
destro!ed (! sin# (e made ane$ (! the Hol! )host. +Thou shalt send forth Th! Spirit#and the! shall (e created8
and Thou shalt rene$ the face of the earth.+%,>' Nor is it an! $onder that
the Spirit cleanses# since all sins are ta*en a$a! (! lo"e. +@an! sins are fori"en her# (ecause shehath lo"ed
much.+%,&' +Charit! co"ereth all sins.+%,,' And li*e$ise. +Charit! co"ereth a multitude ofsins.%,0'
F,G The Hol! Spirit enlihtens the intellect# since all that $e *no$# $e *no$ throuh the Hol! )host.+1ut the
6araclete# the Hol! )host# $hom the Father $ill send in @! name# He $ill teach !ou all
thins and (rin all thins to !our mind# $hatsoe"er I shall ha"e said to !ou.+%,3' Also. +His unctionteacheth
!ou all thins.+%,4'
F0G He assists us and# to a certain e5tent# compels us to *eep the commandments. No one can *eep
thecommandments unless he lo"es )od. +If an! one lo"e @e# he $ill *eep @! $ord.+%,7' Thus# the
Hol! Spirit ma*es us lo"e )od. +And I i"e !ou a ne$ heart and put a ne$ spirit $ithin !ou8 and I$ill ta*e a$a!
the ston! heart out of !our flesh and $ill i"e !ou a heart of flesh. And I $ill put @!Spirit in the midst of !ou8
and I $ill cause !ou to $al* in @! commandments and to *eep @!
=udments and do them.+%,:'
F3G He strenthens in us the hope of eternal life# (ecause He is the plede to us of this our destin!.+?ou $ere
sined $ith the Hol! Spirit of promise $ho is the plede of our inheritance.+%,;' He is# asit $ere# the suret! of
our eternal life. The reason is that eternal life is due to man inasmuch as he is
03
(ecome the son of )od8 and this is (rouht a(out in that he is made li*e unto Christ8 and this# in turn#follo$s
from his ha"in the Spirit of Christ# and this is the Hol! )host. +For !ou ha"e not recei"ed
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the spirit of (ondae aain in fear8 (ut !ou ha"e recei"ed the spirit of adoption of sons# $here(! $ecr!. A((a
FFatherG. For the Spirit Himself i"eth testimon! to our spirit that $e are the sons of
)od.+%,<' And also. +1ecause !ou are sons# )od hath sent the Spirit of His Son into !our hearts#cr!in. A((a#
Father.+%0>'
F4G He counsels us $hen $e are in dou(t# and teaches us $hat is the $ill of )od. +He that hath an earlet him hear
$hat the Spirit saith to the churches.+%0&' 2i*e$ise. +I ma! hear him as a master.+%0,'
FFor +Buestions for /iscussion+ see Chapter 7.
EN/NATES
&. See a(o"e# p. &:.
,. +So faith also# if it ha"e not $or*s# is dead in itself+ F9ames# ii. &:G.
0. He(.# i". &,.
3. +/e Trinitate#+ i5. &A.
4. Hom.# ". 4.
7. +And I (elie"e in the Hol! )host# F&G the 2ord and F,G 2ifeDi"er# F0G $ho proceeds from theFather and the
son. F3G $ho toether $ith the Father and the son is adored and lorified F4G $hospo*e (! the 6rophets+ FThe
Nicene CreedG.
:. He(# i. &3.
;. lohn# i". ,3.
<. II Cor.# iii. &:.
&>. +I(id.+
&&. +Cum ipse /eus sit "ita animae# sicut anima "ita corporis.+
&,. 9ohn# "i. 73.
&0. 9ohn# i". ,0.
&3. @att.# 55"iii. &<.
&4. +The Hol! )host is equall! )od $ith the Father and the Son# equail! omnipoent# eternal# perfect#the supreme
ood# infinitel! $ise and of the same nature $ith the Father and the Son. . . . If the
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Father is )od# and the son# )od# $e must confess that the Hol! )host# $ho is united $ith them in thesame
deree of honor# is also )od. . . . The Hol! )host is )od# the third 6erson in the di"ine nature#
04
distinct from the Father and the son# and produced (! their $ill+ F+Homan Catechism#+ EihthArticle# 3D4G.
&7. II 6eter# i. ,&.
&:. Isa.# 5l"iii. &7.
&;. Wis.# 5i. ,4.
&< /i". Nom.# II.
,>. 6s. ciii. 0>.
,&. 2u*e# "ii. 3:.
,,. 6ro".# 5. &,.
,0. I 6eter# i". ;.
,3. 9ohn# 5i". ,7.
,4. I 9ohn# ii. ,:.
,7. 9ohn# 5i". ,0.
,:. E-ech.# 555"i. ,7D,:.
,;. Eph.# i. &0.
,<. Hom.# "iii. &4D&7.
0>. )al.# i". 7.
0&. Apoc.# ii. :
0,. Isa.# l. 3.
THE CATECHIS@ AF ST. THA@AS ABCINAS. The Creed D Ninth Article
THE NINTH AHTIC2E. +I 1elie"e in the Hol! Catholic Church.+
07
We see that in a man there are one soul and one (od!8 and of his (od! there are man! mem(ers. Soalso the
Catholic Church is one (od! and has different mem(ers. The soul $hich animates this (od!is the Hol! Spirit.%&'
Hence# after confessin our faith in the Hol! )host# $e are (id to (elie"e in theHol! Catholic Church. Thus# in
the S!m(ol it is said# +the Hol! Catholic Church.+
It must (e *no$n that +church+ is the same as assem(l!.%,' So# the Hol! Church is the same as theassem(l! of
the faithful# and e"er! Christian is a mem(er of this Church# of $hich it is $ritten.
+/ra$ near to @e# !e unlearned8 and ather !oursel"es toether into the house of discipline.+%0'
The Church has four essential conditions# in that she is one# hol!# catholic# and stron and firm.%3'
THE CNIT? AF THE CHCHCH
Af the first# it must (e *no$n that the Church is one. Althouh "arious heretics ha"e founded "arioussects# the!
do not (elon to the Church# since the! are (ut so man! di"isions. Af her it is said. +Ane is@! do"e8 @! perfect
one is (ut one.+%4' The unit! of the Church arises from three sources.
F&G the unit! of faith. All Christians $ho are of the (od! of the Church (elie"e the same doctrine. +I(eseech !ou .
. . that !ou all spea* the same thin and that there (e no schisms amon !ou.+%7' And.+Ane 2ord# one faith# one
(aptism8+%:'
F,G the unit! of hope. All are strenthened in one hope of arri"in at eternal life. Hence# the Apostlesa!s. +Ane
(od! and one Spirit# as !ou are called in one hope of !our callin8+%;'
F0G the unit! of charit!. All are =oined toether in the lo"e of )od# and to each other in mutual lo"e.+And the
lor! $hich Thou hast i"en @e# I ha"e i"en them8 that the! ma! (e one# as We also areone.+%<' It is clear that
this is a true lo"e $hen the mem(ers are solicitous for one another and
s!mpathetic to$ards each other. +We ma! in all thins ro$ up in Him $ho is the head# Christ. From$hom the
$hole (od!# (ein compacted# and fitl! =oined toether# (! $hat e"er! =oint supplieth#
accordin to the operation in the measure of e"er! part# ma*eth increase of the (od! unto the edif!inof itself in
charit!.+%&>' This is (ecause each one ouht to ma*e use of the race )od rants him# and(e of ser"ice to his
neih(or. No one ouht to (e indifferent to the Church# or allo$ himself to (e cutoff and e5pelled from it8 for
there is (ut one Church in $hich men are sa"ed# =ust as outside of the ar*of Noah no one could (e sa"ed.
THE HA2INESS AF THE CHCHCH
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Concernin the second mar*# holiness# it must (e *no$n that there is indeed another assem(l!# (ut itconsists of
the $ic*ed. +I hate the assem(l! of the malinant.+%&&' 1ut such a one is e"il8 the Churchof Christ# ho$e"er# is
hol!. +For the temple of )od is hol!# $hich !ou are.+%&,' Hence# it is said. +theHol! Church.+
The faithful of this Church are made hol! (ecause of four thins. F&G 9ust as a church is cleansedmateriall! $hen
it is consecrated# so also the faithful are $ashed in the (lood of Christ. +9esus
Christ . . . $ho hath lo"ed us and $ashed us from our sins in His o$n (lood.+%&0' And. +That Hemiht sanctif!
the people (! his (lood# suffered $ithout the ate.+%&3' F,G 9ust as there is the
anointin of the church# so also the faithful are anointed $ith a spiritual unction in order to (esanctified.
Ather$ise the! $ould not (e Christians# for Christ is the same as Anointed. This anointinis the race of the
Hol! Spirit. +He that confirmeth us $ith !ou in Christ and that hath anointed us# is)od.+%&4' And. +?ou are
sanctified . . . in the name of our 2ord 9esus Christ.+%&7' F0G The faithful
are made hol! (ecause of the Trinit! $ho d$ells in the Church8 for $heresoe"er )od d$ells#
0:
that place is hol!. +The place $hereon thou standest is hol!.+%&:' And. +Holiness (ecometh Th!house# A
2ord.+%&;' F3G 2astl!# the faithful are sanctified (ecause )od is in"o*ed in the Church. +1utThou# A 2ord# art
amon us# and Th! name is called upon (! us8 forsa*e us not.+%&<' 2et us#
therefore# (e$are# seein that $e are thus sanctified# lest (! sin $e defile our soul $hich is the templeof )od.
+Kno$ !ou not that !ou are the temple of )od and that the Spirit of )od d$elleth in !ou?
1ut if an! man "iolate the temple of )od# him shall )od destro!.+%,>'
THE CATHA2ICIT? AH CNIIEHSA2IT? AF THE CHCHCH
The Church is Catholic# that is# uni"ersal. Firstl!# it is uni"ersal in place# (ecause it is $orld$ide.This is contrar!
to the error of the /onatists.%,&' For the Church is a conreation of the faithful8 andsince the faithful are in
e"er! part of the $orld# so also is the Church. +?our faith is spo*en of in the$hole $orld.+%,,' And also. +)o !e
into the $hole $orld and preach the ospel to e"er! creature.
%,0' 2on ao# indeed# )od $as *no$n onl! in 9udea8 no$# ho$e"er# He is *no$n throuhout theentire $orld.
The Church has three parts. one is on earth# one is in hea"en# and one is in purator!.Secondl!# the Church is
uni"ersal in reard to all the conditions of man*ind8 for no e5ceptions aremade# neither master nor ser"ant#
neither man nor $oman. +Neither (ond nor free8 there is neithermale nor female.+%,3'. Thirdl!# it is uni"ersal in
time. Some ha"e said that the Church $ill e5ist onl!up to a certain time. 1ut this is false# for the Church (ean
to e5ist in the time of A(el and $ill
endure up to the end of the $orld. +1ehold# I am $ith !ou all da!s# e"en to the consummation of the$orld.+%,4'
Na! more# e"en after the end of the $orld# it $ill continue to e5ist in hea"en.
THE A6ASTA2ICIT? AF THE CHCHCH
The Church is firm. A house is said to (e firm if it has a solid foundation. The principal foundation ofthe Church
is Christ. +For other foundation no men can la! (ut that $hich is laid# $hich is Christ
9esus.+%,7' The secondar! foundation# ho$e"er# is the Apostles and their teachin. Therefore# theChurch is firm.
It is said in the Apocal!pse that the cit! has +t$el"e foundations#+ and therein $ere+$ritten the names of the
t$el"e Apostles.+%,:' From this the Church is called Apostolic. 2i*e$ise#to indicate this firmness of the Church
St. 6eter is called the cro$nin head.%,;'
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The firmness of a house is e"ident if# $hen it is "iolentl! struc*# it does not fall. The Church similarl!can ne"er
(e destro!ed# neither (! persecution nor (! error. Indeed# the Church re$ durin the
persecutions# and (oth those $ho persecuted her and those aainst $hom she threatened%,<'completel! failed.
+And $hosoe"er shall fall upon this stone# shall (e (ro*en8 (ut on $homsoe"er itshall fall# it shall rind him to
po$der.+%0>' As reards errors# indeed# the more errors arise# the moresurel! truth is made to appear. +@en
corrupt in mind# repro(ate in faith8 (ut the! shall proceed no
further.+%0&'
Nor shall the Church (e destro!ed (! the temptations of the demons. For she is li*e a to$er to$ards$hich all
flee $ho $ar aainst the de"il. +The name of the 2ord is a stron to$er.+%0,' The de"il#
therefore# is chiefl! intent on destro!in the Church# (ut he $ill not succeed# for the 2ord has said.+The ates of
hell shall not pre"ail aainst it.+%00'
This is as if He said. +The! shall ma*e $ar aainst thee# (ut the! shall not o"ercome thee.+ And thusit is that
onl! the Church of 6eter Fto $hom it $as i"en to e"aneli-e Ital! $hen the disciples $eresent to preachG $as
al$a!s firm in faith. An the contrar!# in other parts of the $orld there is either nofaith at all or faith mi5ed $ith
man! errors. The Church of 6eter flourishes in faith and is free from
0;
error. This# ho$e"er# is not to (e $ondered at# for the 2ord has said to 6eter. +1ut I ha"e pra!ed forthee# that th!
faith fail not8 and thou# (ein once con"erted# confirm th! (rethren.+%03'
EN/NATES
&. +For as the (od! is one and hath man! mem(ers8 and all the mem(ers of the (od!# $hereas the!are man!# !et
are one (od!# so also is Christ. For in one Spirit $ere $e all (apti-ed into one (od!. . . .For the (od! also is not
one mem(er# (ut man!+ FI Cor.# 5ii. &,D&3G. For St. 6aul's admira(le
description of the Church# Christ's m!stical (od!# see all of this chapter.
,. +The $ord +ecclesia+ FchurchG $hich is (orro$ed (! the 2atins from the )ree* has (een appliedsince the
preachin of the )ospel to sacred thins. The $ord +ecclesia+ FchurchG means a callin
forth# (ut $riters after$ards used it to mean a council or assem(l!. . . . Ho$e"er# in the ordinar!sense used in the
Scriptures# the $ord $as after$ards used to desinate the Christian societ! onl!#and the assem(lies of the
faithful. that is# of those $ho $ere called (! faith to the liht of truth# andthe *no$lede of )od+ F+Homan
Catechism#+ Ninth Article# ,G.
0. Ecclus.# li. 0&.
3. +The distincti"e mar*s of the Church are also to (e made *no$n to the faithful that the! thus ma!(e a(le to
appreciate the e5tent of the (lessin conferred (! )od on those $ho ha"e the happiness to(e (orn and educated
in her fold+ F+Homan Catechism#+ +loc. cit.#+ ,G.
4. Cant.# "i. ;.
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7. I Cor.# i. &>.
:. Eph.# i". 4.
;. +I(id.+ 3.
<. 9ohn# 5"ii. ,,.
&>. Eph.# i". &4D&7.
&&. 6s. 55". 4.
&,. I Cor.# iii. &:.
&0. Apoc.# i. 4.
&3. He(.# 5iii. &,.
&4. II Cor.# i. ,&.
&7. I Cor.# "i. &&.
&:. 9osue# ". &78 cfr. also )en.# 55"iii. &7.
&;. 6s. 5cii# 4.
0<
&<. 9erem.# 5i". <.
,>. I Cor.# iii. &7D&:. +It should not (e considered surprisin that the Church# althouh amon herchildren are
man! sinners# is called hol!. For as those $ho profess an! art# e"en thouh the! ma!"iolate its rules# are still
artists# so the faithful# althouh offendin in man! thins and "iolatin thepromises $hich the! ha"e made# are
still called hol!# (ecause the! are made the people of )od# andare consecrated to Christ (! (aptism and faith+
F+Homan Catechism#+ +loc. cit.#+ &4G.
,&. A sect $hich e5isted chiefl! in Africa for a(out a centur! F0&&D3&&G.
,,. Hom.# i. ;.
,0. @ar*. 5"i. &4.
,3. )al.# iii. ,;.
,4. @att.# 55"iii. ,>.
,7. I Cor.# iii. &&.
,:. Apoc.# 55i. &3.
,;. As it is spo*en of (! Aur 2ord. +And I sa! to thee that thou art 6eter8 and upon this roc* I $ill(uild @!
Church# and the ates of hell shall not pre"ail aainst it+ F@att.# 5"i. &;G.
,<. That is# enemies of the Church $ho in one or other $a!s resisted the authorit! or teachins of theChurch.
0>. @att.# 55i. 33.
0&. Tim.# iii. ;.
0,. 6ro".# 5"iii. &>.
00. @att.# 5"i. &;.
03. 2u*e# 55ii. 0,.
THE CATECHIS@ AF ST. THA@AS ABCINAS. The Creed D Tenth Article
THE TENTH AHTIC2E. +The Communion of Saints# the
Fori"eness of Sins.+
3>
As in our natural (od! the operation of one mem(er $or*s for the ood of the entire (od!# so also isit $ith a
spiritual (od!# such as is the Church. 1ecause all the faithful are one (od!# the ood of onemem(er is
communicated to another. +And e"er! one mem(ers# one of another.+%&' So# amon the
points of faith $hich the Apostles ha"e handed do$n is that there is a common sharin of ood in theChurch.
This is e5pressed in the $ords# +the Communion of Saints.+%,' Amon the "arious mem(ersof the Church# the
principal mem(er is Christ# (ecause He is the Head. +He hath made Him head o"erall the Church# $hich is His
(od!.+%0' Christ communicates His ood# =ust as the po$er of the head iscommunicated to all the mem(ers.
THE SEIEN SACHA@ENTS. A HEIIEW
This communication ta*es place throuh the Sacraments of the Church in $hich operate the merits ofthe passion
of Christ# $hich in turn operates for the conferrin of race unto the remission of sins.
These Sacraments of the Church are se"en in num(er.
+1aptism.+DDThe first is 1aptism $hich is a certain spiritual reeneration. 9ust as there can (e noph!sical life
unless man is first (orn in the flesh# so spiritual life or race cannot (e had unless man isspirituall! re(orn. This
re(irth is effected throuh 1aptism. +Cnless a man (e (orn aain of $ater andthe Hol! )host# he cannot enter
into the *indom of )od.+%3' It must (e *no$n that# =ust as a man
can (e (orn (ut once# so onl! once is he (apti-ed. Hence# the hol! Fathers put into the Nicene Creed.+I confess
one (aptism.+ The po$er of 1aptism consists in this# that it cleanses from all sins as
reards (oth their uilt and their punishment. For this reason no penance is imposed on those $ho are(apti-ed#
no matter to $hat e5tent the! had (een
sinners. @oreo"er# if the! should die immediatel! after 1aptism# the! $ould $ithout dela! o tohea"en. Another
result is that# althouh onl! priests +e5 officio+ ma! (apti-e# !et an! one ma!
(apti-e in case of necessit!# pro"ided that the proper form of 1aptism is used. This is. +I (apti-e theein the name
of the Father# and of the Son# and of the Hol! )host.+ This Sacrament recei"es its po$erfrom the passion of
Christ. +All $e $ho are (apti-ed in Christ 9esus are (apti-ed in His death.+%4'
Accordinl! there is a threefold immersion in $ater after the three da!s in $hich Christ $as in thesepulchre.%7'
+Confirmation.+DDThe second Sacrament is Confirmation. 9ust as the! $ho are ph!sicall! (orn needcertain
po$ers to act# so those $ho are re(orn spirituall! must ha"e the strenth of the Hol! Spirit
$hich is imparted to them in this Sacrament. In order that the! miht (ecome stron# the Apostlesrecei"ed the
Hol! Spirit after the Ascension of Christ. +Sta! !ou in the cit! till !ou (e endo$ed $ith
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po$er from on hih.+%:' This po$er is i"en in the Sacrament of Confirmation. The!# therefore# $hoha"e the
care of children should (e "er! careful to see that the! (e confirmed# (ecause reat race isconferred in
Confirmation. He $ho is confirmed $ill# $hen he dies# en=o! reater lor! than one notconfirmed# (ecause
reater race $ill (e his.
+Hol! Eucharist.+DDThe Eucharist is the third Sacrament. In the ph!sical life# after man is (orn andacquires
po$ers# he needs food to sustain and strenthen him. 2i*e$ise in the spiritual life# after
(ein fortified# he has need of spiritual food8 this is the 1od! of Christ. +E5cept !ou eat the flesh ofthe Son of
man and drin* His (lood# !ou shall not ha"e life in !ou +%;' Accordin to the prescri(edla$ of the Church#
therefore# e"er! Christian must at least once a !ear recei"e the 1od! of Christ# andin a $orth! manner and $ith a
3&
clean conscience. +For he that eateth and drin*eth un$orthil! %that is#(! (ein conscious of unconfessed mortal
sin on his soul# or $ith no intent to a(stain from it' eateth
and drin*eth =udment to himself.+%<'
+6enance.+DDThe fourth Sacrament is 6enance. In the ph!sical life# one $ho is sic* and does not ha"erecourse to
medicine# dies8 so in the spiritual order# one (ecomes ill (ecause of sin. Thus# medicine isnecessar! for reco"er!
of health8 and this is the race $hich is conferred in the Sacrament of
6enance. +Who fori"eth all th! iniquities8 $ho healeth all th! diseases.+%&>' Three thins must (epresent in the
Sacrament of 6enance. contrition# $hich is sorro$ for sin toether $ith a resolution notto sin aain8 confession
of sins# as far as possi(le entire8 and satisfaction $hich is accomplished (!
ood $or*s.
+E5treme Cnction.+DDE5treme Cnction is the fifth Sacrament. In this life there are man! thins $hichpre"ent one
from a perfect purification from one's sins. 1ut since no one can enter into eternal life
until he is $ell cleansed# there is need of another Sacrament $hich $ill purif! man of his sins# and(oth free him
from sic*ness and prepare him for entr! into the hea"enl! *indom. This is the
Sacrament of E5treme Cnction. That this Sacrament does not al$a!s restore health to the (od! is dueto this# that
perhaps to li"e is not to the ad"antae of the soul's
sal"ation. +Is an! man sic* amonst !ou? 2et him (rin in the priests of the Church and let them pra!o"er him#
anointin him $ith oil in the name of the 2ord. And the pra!er of faith shall sa"e the sic*
man. And the 2ord shall raise him up8 and if he (e in sins# the! shall (e fori"en him.+%&&' It is no$clear that the
fullness of life is had from these fi"e Sacraments.
+Hol! Arders.+DDIt is necessar! that these Sacraments (e administered (! chosen ministers. Therefore#the
Sacrament of Arders is necessar!# (! $hose po$ers these Sacraments are dispensed. Nor need
one note the life of such ministers# if here and there one fail in his office# (ut remem(er the "irtue ofChrist
throuh $hose merits the Sacraments ha"e their efficac!# and in $hose Name the ministers are(ut dispensers.
+2et a man so account of us as of the ministers of Christ and the dispensers of the
m!steries of )od.+%&,' This then is the si5th Sacrament# namel!# Arders.
+@atrimon!.+DDThe se"enth Sacrament is @atrimon!# and in it men# if the! li"e uprihtl!# are sa"ed8and there(!
the! are ena(led to li"e $ithout mortal sin. Sometimes the partners in marriae fall into"enial sin# $hen their
concupiscence does not e5tend (e!ond the rihts of matrimon!8 (ut if the! doo (e!ond such rihts# the! sin
mortall!.%&0'
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THE FAH)IIENESS AF SINS
1! these se"en Sacraments $e recei"e the remission of sins#%&3' and so in the Creed there follo$simmediatel!.
+the fori"eness of sins.+ The po$er $as i"en to the Apostles to fori"e sins. We must(elie"e that the ministers
of the Church recei"e this po$er from the Apostles8 and the Apostles
recei"ed it from Christ8 and thus the priests ha"e the po$er of (indin and loosin. @oreo"er# $e(elie"e that
there is the full po$er of fori"in sins in the Church# althouh it operates from the
hihest to the lo$est# i.e.# from the 6ope do$n throuh the prelates.%&4'
THE CA@@CNIAN AF SAINTS
3,
We must also *no$ that not onl! the efficac! of the 6assion of Christ is communicated to us# (ut alsothe merits
of His life8 and# moreo"er# all the ood that all the Saints ha"e done is communicated to all$ho are in the state of
race# (ecause all are one. +I am a parta*er of all them that fear Thee.+%&7'
Therefore# he $ho li"es in charit! participates in all the ood that is done in the entire $orld8 (utmore speciall!
does he (enefit for $hom some ood $or* is done8 since one man certainl! can
satisf! for another.%&:' Thus# throuh this communion $e recei"e t$o (enefits. Ane is that the meritsof Christ
are communicated to all8 the other is that the ood of one is communicated to another.
Those $ho are e5communicated# ho$e"er# (ecause the! are cut off from the Church# forfeit their partof all the
ood that is done# and this is a far reater loss than (ein (ereft of all material thins. Thereis a daner lest the
de"il impede this spiritual help in order to tempt one8 and $hen one is thus cut off#the de"il can easil! o"ercome
him. Thus it $as in the primiti"e Church that# $hen one $as
e5communicated# the de"il e"en ph!sicall! attac*ed him.%&;'
EN/NATES
&. Hom.# 5ii. 4.
,. +The e"anelist St. 9ohn# $ritin to the faithful on the di"ine m!steries# tells them that heundertoo* to instruct
them on the su(=ect8 'that !ou#' he sa!s# 'ma! ha"e fello$ship $ith us# and ourfello$ship (e $ith the Father and
$ith His Son# 9esus Christ' FI 9ohn# i. 0G. No$# this fello$ship
consists in the Communion of Saints. . . This Article is# as it $ere# a sort of e5planation of theprecedin one#
$hich ta*es up the unit!# sanctit!# and catholicit! of the Church. For the unit! of theSpirit# (! $hich she is
o"erned# esta(lisha amon all her mem(ers a communit! of spiritual
(lessins# $hereas the fruit of all the Sacraments# particularl! 1aptism# the door# as it $ere# (! $hich$e are
admitted into the Church# are so man! connectin lin*s $hich (lnd and unite them to 9esus
Christ.+ The +Homan Catechism+ ma*es the Communion of Saints the last part of the Ninth Article ofthe Creed8
and the Tenth Article is the fori"eness of Sins F+Homan Catechism#+ +loc. cit.#+ ,3D,4G.
0. Eph. i. ,,.
3. 9ohn iii. 4.
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4. Hom.# "i. 0.
7. Immersion is the act of dippin or plunin the su(=ect into the $ater used in the administration of1aptism. It
$as a method enerall! emplo!ed in the earl! Church# and $as still in "oue at the timeot St. Thomas. The
)ree* Church still retains it8 (ut thouh "alid# for o("ious reasons immersion is
practicall! no loner emplo!ed in the 2atin Church. It is practiscd (! some sects toDda! in America.
:. 2u*e# 55i". 3<.
;. 9ohn# "i. 43
<. I Cor.# 5i. ,<.
30
&>. 6s. cii. 0.
&&. 9ames# ". & 3D &4.
&,. Cor.# i". &.
&0. See the +E5planation of the Sacraments#+ p. &0>8 and +The Commandments.+ p. <<.
&3. 1aptism and 6enance are called Sacraments of the dead# (ecause the! ta*e a$a! sin and i"e thefirst race
of =ustification. The other fi"e Sacraments are called Sacraments of the li"in# (ecause one$ho recei"es them
$orthil! is alread! li"in the life of race. 1ut the Sacraments of the li"in
produce the first race $hen the su(=ect# uilt! of a rie"ous fault# approaches the Sacraments inood faith# that
is to sa!# $ith the in"inci(le inorance of his fault# and $ith attrition Fcfr. 6ourrat#+Theolo! of the Sacraments#+
St. 2ouis# &<&3# p. ,>&G.
&4. +For Aur 2ord did not i"e the po$er of so sacred a ministr! to all# (ut to (ishops and priestsonl!. The same
must (e said reardin the manner in $hich the po$er is to (e e5ercised8 for sin can(e fori"en onl! throuh the
Sacraments# $hen dul! administered. The Church has recei"ed no
po$er other$ise to remit sins. Hence it follo$s that in the fori"eness of sins (oth priests andSacraments are# as
it $ere# the instruments $hich Christ# Aur 2ord# the Author and i"er of
sal"ation# ma*e use of to accomplish in us pardon of sin and the race of =ustification+ F+HomanCatechism.+ loc.
cit.# 7G.
&7. 6s. c5"iii. 70.
&:. +1ut there is also another Communion in the Church $hich demands attention8 e"er! pious andhol! action
done (! one (elons to and (ecomes profita(le to all# throuh charit! $hich 'see*s nother o$n' + F+Homan
Catechism#+ +loc. cit.#+ ,4G.
&;. +The ad"antae of so man! and such e5alted (lessins (esto$ed (! Almiht! )od are especiall!
en=o!ed (! those $ho lead a Christian life in charit! and are =ust and (elo"ed of )od+ F+HomanCatechism#+ +loc.
cit.#+ ,7G.
THE CATECHIS@ AF ST. THA@AS ABCINAS. The Creed D Ele"enth Article
THE E2EIENTH AHTIC2E. +The Hesurrection of the 1od!.+
33
Not onl! does the Hol! Spirit sanctif! the Church as reards the souls of its mem(ers# (ut also our(odies shall
rise aain (! His po$er. +We (elie"e in Him that raised up 9esus Christ# Aur 2ord# fromthe dead.+%&' And. +1! a
man came death. and (! a @an the resurrection of the dead.+%,' In this thereoccur four considerations. F&G the
(enefits $hich proceed from our faith in the resurrection8 F,G the
qualities of those $ho shall rise# ta*en all in eneral8 F0G the condition of the (lessed8 F3G thecondition of the
damned.
THE 1ENEFITS AF THE HESCHHECTIAN
Concernin the first# our faith and hope in the resurrection is (eneficial in four $a!s. Firstl!# it ta*esa$a! the
sorro$ $hich $e feel for the departed. It is impossi(le for one not to rie"e o"er the deathof a relati"e or friend8
(ut the hope that such a one $ill rise aain reatl! tempers the pain of partin.+And $e $ill not ha"e !ou
inorant# (rethren# concernin them that are asleep# that !ou (e not
sorro$ful# e"en as others $ho ha"e no hope.+%0'
Secondl!# it ta*es a$a! the fear of death. If one does not hope in another and (etter life after death#then $ithout
dou(t one is reatl! in fear of death and $ould $illinl! commit an! crime rather thansuffer death. 1ut (ecause
$e (elie"e in another life $hich $ill (e ours after death# $e do not fear
death# nor $ould $e do an!thin $ron throuh fear of it. +That# throuh death He miht destro! him$ho had
the empire of death# that is to sa!# the de"il. And miht deli"er them $ho throuh fear of
death $ere all their lifetime su(=ect of ser"itude.+%3'
Thirdl!# it ma*es us $atchful and careful to li"e uprihtl!. If# ho$e"er# this life in $hich $e li"e$ere all# $e
$ould not ha"e this reat incenti"e to li"e $ell# for $hate"er $e do $ould (e of littleimportance# since it $ould
(e reulated not (! eternit!# (ut (! (rief# determined time. 1ut $e (elie"ethat $e shall recei"e eternal re$ards in
the resurrection for $hatsoe"er $e do here. Hence# $e are
an5ious to do ood. +If in this life onl! $e ha"e hope in Christ# $e are of all men most misera(le.+%4'
Finall!# it $ithdra$s us from e"il. 9ust as the hope of re$ard ures us to do ood# so also the fear ofpunishment#
$hich $e (elie"e is reser"ed for $ic*ed deeds# *eeps us from e"il. +1ut the! that ha"edone ood thins shall
come forth unto the resurrection of life8 (ut the! that ha"e done e"il# unto theresurrection of =udment.+%7'
BCA2ITIES AF THE HISEN 1A/IES
There is a fourfold condition of all those $ho shall ta*e part in the resurrection.
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FaG The Identit! of the 1odies of the Hisen.DDIt $ill (e the same (od! as it is no$# (oth as reards itsflesh and its
(ones. Some# indeed# ha"e said that it $ill not (e this same (od! $hich is corrupted thatshall (e raised up8 (ut
such "ie$ is contrar! to the Apostle. +For this corrupti(le must put on
incorruption.+%:' And li*e$ise the Sacred Scripture sa!s that (! the po$er of )od this same (od!shall rise to
life. +And I shall (e clothed aain $ith m! s*in8 and in m! flesh I shall see m! )od.+%;'
F(G The Incorrupti(ilit! of the Hisen 1odies.DDThe (odies of the risen shall (e of a different qualit!from that of
the mortal (od!# (ecause the! shall (e incorrupti(le# (oth of the (lessed# $ho shall (ee"er in lor!# and of the
damned# $ho shall (e e"er in punishments. +For this corrupti(le must put onincorruption8 and this mortal must
put on immortalit!.+%<' And since the (od! $ill (e incorrupti(le
and immortal# there $ill no loner (e the use of food or of the marriae relations. +For in theresurrection the!
shall neither marr! nor (e married# (ut shall (e as the Anels of )od in
34
hea"en.+%&>' This is directl! aainst the 9e$s and @ohammedans. +Nor shall he return an! more intohis
house.+%&&'
FcG The Interit! of the Hisen 1odies.DD1oth the ood and the $ic*ed shall rise $ith all soundness of(od! $hich
is natural to man. He $ill not (e (lind or deaf or (ear an! *ind of ph!sical defect. +Thedead shall rise aain
incorrupti(le#+%&,' this is to mean# $holl! free from the defects of the present
life.%&0'
FdG The Ae of the Hisen 1odies.DDAll $ill rise in the condition of perfect ae# $hich is of thirt!Dt$oor thirt!D
three !ears. This is (ecause all $ho $ere not !et arri"ed at this ae# did not possess this
perfect ae# and the old had alread! lost it. Hence# !ouths and children $ill (e i"en $hat the! lac*#and $hat the
aed once had $ill (e restored to them. +Cntil $e all attain the unit! of faith and of the*no$lede of the Son of
)od# unto a perfect man# unto the measure of the ae of the fullness of
Christ.+%&3'
CAN/ITIAN AF THE 12ESSE/
It must (e *no$n that the ood $ill en=o! a special lor! (ecause the (lessed $ill ha"e lorified(odies $hich
$ill (e endo$ed $ith four ifts.
FaG 1rilliance.DD+Then shall the =ust shine as the sun in the *indom of their Father.+%&4'
F(G Impassi(ilit! Fi.e.# Incapa(ilit! of Hecei"in ActionG.DD+It is so$n in dishonor8 it shall rise inlor!.+ &7 +And
)od shall $ipe a$a! all tears from their e!es8 and death shall (e no more. Normournin# nor cr!in# nor sorro$
shall (e an!more# for the former thins are passed a$a!.+%&:'
FcG Ailit!.DD+The =ust shall shine and shall run to and fro li*e spar*s amon the reeds.+%&;'
FdG Su(tilit!.DD+It is so$n a natural (od!8 it shall rise a spiritual (od!.+%&<' This is in the sense of not(ein
altoether a spirit# (ut that the (od! $ill (e $holl! su(=ect to the spirit.
CAN/ITIAN AF THE /A@NE/
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It must also (e *no$n that the condition of the damned $ill (e the e5act contrar! to that of the(lessed. Theirs is
the state of eternal punishment# $hich has a fourfold e"il condition. The (odies ofthe damned $ill not (e
(rilliant. +Their countenances shall (e as faces (urnt.+ ,> 2i*e$ise the! shall(e passi(le# (ecause the! shall
ne"er deteriorate and# althouh (urnin eternall! in fire# the! shall
ne"er (e consumed. +Their $orm shall not die and their fire shall not (e quenched.+%,&' The! $ill (e$eihed
do$n# and the soul of the damned $ill (e as it $ere chained therein. +To (ind their *ins
$ith fetters# and their no(les $ith manacles of iron.+%,,' Finall!# the! $ill (e in a certain mannerfleshl! (oth in
soul and (od!. +The (easts ha"e rotted in their dun.+%,0'
EN/NATES
&. Hom.# i". ,3.
,. I Cor.# 5". ,&. +In this Article the resurrection of man*ind is called 'the resurrection of the (od!.'The Apostles
had for o(=ect thus to con"e! an important truth# the immortalit! of the soul. 2est#
37
therefore# contrar! to the Sacred Scripturess# $hich in man! places clearl! teach the soul to (eimmortal# an! one
ma! imaine that it dies $ith the (od!# and denies that (oth are to (e raised up# theCreed spea*s onl! of 'the
resurrection of the (od!' + F+Homan Catechism#+ Ele"enth Article# ,G.
0. I Thess.# i". &,.
3. He(.# ii. &3.
4. I Cor.# 5". &<.
7. 9ohn# ". ,<
:. I Cor.# 5". 40.
;. 9o(# 5i5. ,7. +The identical (od! $hich (elons to each one of us durin life shall# thouh corrupt#and
dissol"ed into its oriinal dust# (e raised up aain to life. . . . @an is# therefore# to rise aain in
the same (od! $ith $hich he ser"ed )od# or $as a sla"e to the de"il that in the same (od! he ma!e5perience
re$ards and a cro$n of "ictor!# or endure the se"erest punishments and e"erlastin
torments+ F+Homan Catechism#+ +loc. cit.#+ :G.
<. I Cor.# 5". 40
&>. @att.# 55ii. 0>.
&&. 9o(. "ii. &>. +To omit man! other points# the chief difference (et$een the state of all (odies $henrisen from
the dead# and $hat the! had pre"iousl! (een# is that (efore the resurrection the! $ere
su(=ect to dissolution8 (ut $hen reanimated the! shall all# $ithout distinction of ood and (ad# (e
http.JJ$$$.cin.orJusersJ=amesJe(oo*sJmasterJaquinasJacreed&&.htm F0 of 4G,>>7D>:D>3 &&.>:.&&
in"ested $ith immortalit!. This mar"ellous restoration of nature is the result of the lorious "ictor! ofChrist o"er
death+ F+Homan Catechism#+ +loc. cit.#+ &,G.
&,. I Cor.# 5". 4,.
&0. +Not onl! $ill the (od! rise# (ut it $ill rise endo$ed $ith $hate"er constitutes the realit! of itsnature and
adorns and ornaments man. . . . The mem(ers# (ecause essential to the interit! of humannature# shall all (e
restored. . . . For the resurrection li*e the creation# is clearl! to (e accounted
amon the chief $or*s of )od. And as at the creation all thins came
perfect from the hand of )od# so at the resurrection all thins shall (e perfectl! restored (! the sameomnipotent
hand+ F+Homan Catechism#+ +loc. cit.#+ <G.
&3. Eph.# i". &0.
&4. @att.# 5iii. 30. +This (rihtness is a sort of refulence reflected from the supreme happiness of thesoul8 it is
an emanation of the (eatitude $hich it en=o!s and $hich shines throuh the (od!. Its
communication is li*e to the manner in $hich the soul itself is made happ!# (! a participation of thehappiness of
)od+ F+Homan Catechism#+ +loc. cit.#+ &0G.
&7. I Cor.# 5". 30
3:
&:. Apoc.# 55i. 3. +The first is 'impassi(ilit!#' $hich shall place them (e!ond the reach of pain orincon"enience
of an! sort. . . . This qualit! the Scholastics called 'impassi(ilit!#' not incorruption# inorder to distinuish it as a
propert! peculiar to a lorified (od!. The (odies of the damned shall not(e impassi(le# thouh incorrupti(le8
the! shall (e capa(le of e5periencin heat and cold and of
feelin pain.+ F+Homan Catechism#+ +i(id.+G.
&;. Wis.# iii. :. +Ailit!# as it is called# is a qualit! (! $hich the (od! shall (e freed from thehea"iness that no$
presses it do$n8 and shall acquire a capa(ilit! of mo"in $ith the utmost ease andquic*ness $heresoe"er the
soul pleases+ F+Homan Catechism#+ +i(id.+G.
&<. I Cor.# 5". 33. +Another qualit! is that of su(tilit!# a qualit! $hich su(=ects the (od! to thea(solute dominion
of the soul# and to an entire o(edience to her control+ F+Homan Catechism#++i(id.+G.
,>. Isa.# 5iii. ;.
,&. +I(id.# l5"i. ,3.
,,. 6s. c5li5. ;.
,0. 9oel# i. &:.
THE CATECHIS@ AF ST. THA@AS ABCINAS. The Creed D T$elfth Article
THE TWE2FTH AHTIC2E. +2ife e"erlastin. Amen.+
The end of all our desires# eternal life# is fittinl! placed last amon those thins to (e (elie"ed8 andthe Creed
sa!s. +life e"erlastin. Amen.+ The! $rote this to stand aainst those $ho (elie"e that thesoul perishes $ith the
(od!. If this $ere indeed true# then the condition of man $ould (e =ust the
same as that of the (easts. This arees $ith $hat the 6salmist sa!s. +@an $hen he $as in honor didnot
understand8 he hath (een compared to senseless (easts# and made li*e to them.+%&' The human
soul# ho$e"er# is in its immortalit! made li*e unto )od# and in its sensualit! alone is it li*e the(rutes. He# then#
$ho (elie"es that the soul dies $ith the (od! $ithdra$s it from this similarit! to)od and li*ens it to the (rutes.
Aainst such it is said. +The! *ne$ not the secrets of )od# nor hopedfor the $aes of =ustice# nor esteemed the
honor of hol! souls. For )od created man incorrupti(le#
and to the imae of His o$n li*eness He made him.+%,'
3;
WHAT IS EIEH2ASTIN) 2IFE?
We must first consider in this Article $hat is e"erlastin life. And in this $e must *no$ that ine"erlastin life
man is united to )od. )od Himself is the re$ard and the end of all our la(ors. +I amth! protector# and th! re$ard
e5ceedin reat.+%0' This union $ith )od consists# firstl!# in a perfect"ision. +We see no$ throuh a lass in a
dar* manner8 (ut then face to face.+%3' Secondl!# in a mostfer"ent lo"e8 for the (etter one is *no$n# the more
perfectl! is one lo"ed. +The 2ord hath said it#
$hose fire is in Sion# and His furnace in 9erusalem.+%4' Thirdl!# in the hihest praise. +We shall see#$e shall
lo"e# and $e shall praise#+ as sa!s St. Auustine.%7' +9o! and ladness shall (e found
therein# than*si"in and the "oice of praise.+%:'
Then# too# in e"erlastin life is the full and perfect satisf!in of e"er! desire8 for there e"er! (lessedsoul $ill
ha"e to o"erflo$in $hat he hoped for and desired. The reason is that in this life no one canfulfill all his desires#
nor can an! created thin full! satisf! the cra"in of man. )od onl! satisfies andinfinitel! e5ceeds man's desires8
and# therefore# perfect satiet! is found in )od alone. As St.
Auustine sa!s. +Thou hast made us for Thee# A 2ord# and our heart is restless until it rests inThee.+%;' 1ecause
the (lessed in the Fatherland $ill possess )od perfectl!# it is e"ident that theirdesires $ill (e a(undantl! filled#
and their lor! $ill e5ceed their hopes. The 2ord has said. +Enterthou into the =o! of the 2ord.+%<' And as St.
Auustine sa!s. +Complete =o! $ill not enter into those$ho re=oice# (ut all those $ho re=oice $ill enter into =o!.+
+I shall (e satisfied $hen Th! lor! shallappear.+%&>' And aain. +Who satisfieth th! desire $ith ood
thins.+%&&'
THE FC22NESS AF /ESIHES
Whate"er is delihtful $ill (e there in a(undant fullness. Thus# if pleasures are desired# there $ill (ethe hihest
and most perfect pleasure# for it deri"es from the hihest ood# namel!# )od. +Then shalt
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thou a(ound in delihts in the Almiht!.+%&,' +At the riht hand are delihts e"en to the end.+%&0'2i*e$ise# if
honors are desired# there too $ill (e all honor. @en $ish particularl! to (e *ins# if the!(e la!men8 and to (e
(ishops# if the! (e clerics. 1oth these honors $ill (e there. +And hath made us a*indom and priests.+%&3'
+1ehold ho$ the! are num(ered amon the children of )od.+%&4' If
*no$lede is desired# it $ill (e there most perfectl!# (ecause $e shall possess in the life e"erlastin*no$lede of
all the natures of thins and all truth# and $hate"er $e desire $e shall *no$. And
$hate"er $e desire to possess# that $e shall ha"e# e"en life eternal. +No$# all ood thins come tome toether
$ith her.+%&7' +To the =ust their desire shall (e i"en.+%&:'
Aain# most perfect securit! is there. In this $orld there is no perfect securit!8 for in so far as one hasman!
thins# and the hiher one's position# the more one has to fear and the more one $ants. 1ut in
the life e"erlastin there is no an5iet!# no la(or# no fear.
+And @! people shall sit in the (eaut! of peace#+%&;' and +shall en=o! a(undance# $ithout fear ofe"ils.+%&<'
Finall!# in hea"en there $ill (e the happ! societ! of all the (lessed# and this societ! $ill (e especiall!delihtful.
Since each one $ill possess all ood toether $ith the (lessed# and the! $ill lo"e one
another as themsel"es# and the! $ill re=oice in the others' ood as their o$n. It $ill also happen that#as the
pleasure and en=o!ment of one increases# so $ill it (e for
all. +The d$ellin in thee is as it $ere of all re=oicin.+%,>'
3<
WHAT IS EIEH2ASTIN) /EATH?
The perfect $ill en=o! all this in the life e"erlastin# and much more that surpasses description. 1utthe $ic*ed#
on the other hand# $ill (e in eternal death sufferin pain and punishment as reat as $ill(e the happiness and
lor! of the ood. The punishment of the damned $ill (e increased# firstl!# (!their separation from )od and
from all ood. This is the pain of loss $hich corresponds to a"ersion#and is a reater punishment than that of
sense. +And the unprofita(le ser"ant# cast !e out into the
e5terior dar*ness.+%,&' The $ic*ed in this life ha"e interior dar*ness# namel! sin8 (ut then the! shallalso ha"e
e5terior dar*ness.
Secondl!# the damned shall suffer from remorse of conscience. +I $ill repro"e thee# and set (eforeth! face.+%,,'
+)roanin for anuish of spirit.+%,0' Ne"ertheless# their repentance and roanin $ill(e of no a"ail# (ecause it
rises not from hatred of e"il# (ut from fear and the enormit! of their
punishments. Thirdl!# there is the reat pain of sense. It is the fire of hell $hich tortures the soul andthe (od!8
and this# as the Saints tell us# is the sharpest of all punishments. The! shall (e e"er d!in#and !et ne"er die8
hence it is called eternal death# for as d!in is the (itterest of pains# such $ill (e
the lot of those in hell. +The! are laid in hell li*e sheep8 death shall feed upon them.+%,3' Fourthl!#there is the
despair of their sal"ation. If some hope of deli"er! from their punishments $ould (e
i"en them# their punishment $ould (e some$hat lessened8 (ut since all hope is $ithdra$n fromthem# their
sufferins are made most intense. +Their $orm shall not die# and their fire shall not (equenched.%,4'
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We thus see the difference (et$een doin ood and doin e"il. )ood $or*s lead to life# e"il dras usto death.
For this reason# men ouht frequentl! to recall these thins to mind# since the! $ill incite
one to do ood and $ithdra$ one from e"il. Therefore# "er! sinificantl!# at the end of the Creed isplaced +life
e"erlastin#+ so that it $ould (e more and more deepl! impressed on the memor!. To thislife e"erlastin ma! the
2ord 9esus Christ# (lessed )od for e"er# (rin usE Amen.
EN/NATES
&. 6s. 5l"iii. ,&.
,. Wis.# ii. ,,D,0. Note also. +And thouh in the siht of men the! suffer torments their hope is full
ofimmortalit!+ F+i(id.#+ iii. 3G.
0. )en.# 5". &.
3. I Cor.# 5iii. &,. +The (lessed al$a!s see )od present# and (! this reatest and most e5alted of ifts#'(ein
made parta*ers of the di"ine nature' FII 6eter# i. 3G# the! en=o! true and solid
happiness+ F+Homan Catechism#+ T$elfth Article# <G
4. Isa.# 555i. <. Note. This second consideration is found in the "i"es edition Chapter LI
7. +I(i "aca(imus# et "ide(imus. "ide(imus# et ama(imus. ama(imus# et lauda(imus+ F+There $eshall rest and
$e shall see8 $e shall see and $e shall lo"e8 $e shall lo"e and $e shall praise#+ in +Thecit! of )od#+ 1oo* LLII#
Chapter 555G.
:. Isa.# li. 0.
4>
;. +Confessions#+ 1oo* I# &.
<. @att.# 55". ,&.
&>. 6s. 5"i. &4.
&&. 6s. cii. 4.
&,. 9o(# 55ii. ,7.
&0. 6s. 5". &&. +To enumerate all the delihts $ith $hich the souls of the (lessed $ill (e filled# $ould(e an
endless tas*. We cannot e"en concei"e them in thouht. The happiness of the Saints is filled too"erflo$in of all
those pleasures $hich can (e en=o!ed or e"en desired in this life# $hether the!
pertain to the po$ers of the mind or the perfection of the (od!+ F+Homan Catechism#+ +loc. cit.#+ &,G.
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&3. Apoc.# ". &>
&4. Wis.# ". 4. +Ho$ distinuished that honor must (e $hich is conferred (! )od Himself# $ho noloner calls
them ser"ants# (ut friends# (rethren# and sons of )od. Hence# the Hedeemer $ill addressHis elect in these
infinitel! lo"in and hihl! honora(le $ords. 'Come# !e (lessed of @! Father#
possess !ou the *indom prepared for !ou' + F+Homan Catechism.+ +loc. cit.#+ &&G.
&7. Wis.. "ii. &&.
&:. 6ro".# 5. ,3.
&;. Isa.# 555ii. &>. This is in the Ii"es edition# Chapter LI.
&<. 6ro".# i. 00.
,>. 6s. l555"i. :.
,&. @att.# 55". 0>.
,,. 6s. 5li5. ,&.
,0. Wis.# ". 0.
,3. 6s. 5l"iii. &4.
Isa.# l5"i. ,3.
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4&
THE CATECHIS@ AF ST. THA@AS ABCINAS. The Sacraments
EL62ANATIAN AF THE SACHA@ENTS
THE SACHA@ENTS AF THE CHCHCH
We shall no$ consider the Sacraments of the Church. We shall treat them under one headin# sincethe! all
pertain to the effect of race. First of all# that must (e *no$n $hich St. Auustine $rote inthe tenth (oo* of +The
Cit! of )od+. +a Sacrament is a sacred thin+ or +the sin of a sacred
thin.+%&' E"en in the Ald 2a$ there $ere certain sacraments# that is# sins of a sacred thinDDfore5ample# the
paschal lam( and other leal sacred sins or +sacraments+ $hich# ho$e"er# did notcause race (ut onl! sinified
or indicated the race of Christ. The Apostle calls these +sacraments++$ea* and need! elements.+%,' The! $ere
need! (ecause the! did not contain race# and the! $ere$ea* (ecause the! could not confer race. In them# as
St. Auustine sa!s# the merits of Christ
(rouht a(out sal"ation in a more hidden manner under the co"er of "isi(le thins. The Sacramentsof the Ne$
2a$# on the other hand# (oth contain race and confer it. A Sacrament of the Ne$ 2a$ isa "isi(le form of
in"isi(le race. Thus# the e5terior $ashin $hich ta*es place $hen the $ater is
poured in 1aptism represents that interior cleansin $hich ta*es a$a! sin (! "irtue of the Sacramentof 1aptism.
%0'
There are se"en Sacraments of the Ne$ 2a$. 1aptism# Confirmation# the Eucharist# 6enance#E5treme Cnction#
Arders# and @atrimon!. The first fi"e of these Sacraments are intended to (rina(out the perfection of the
indi"idual man in himself8 $hereas the other t$o# Arders and @atrimon!#are so constituted that the! perfect and
multipl! the entire Church.
THE S6IHITCA2 AN/ THE 6H?SICA2 2IFE. AN ANA2A)?
The spiritual life conforms to the ph!sical life. In the ph!sical life man is perfected in three chief$a!s. first# (!
eneration# in that he is (orn into this $orld8 secondl!# (! ro$th# throuh $hich he is(rouht up into stature and
perfect strenth8 thirdl!# (! food $hich sustains man's life and po$ers.
This $ould suffice $ere it not that man is attac*ed (! illnesses# and hence# fourthl!# he needssomethin $hich
$ill (rin him (ac* to health.
This also holds true in the spiritual life. First# man needs reeneration or reD(irth $hich is (rouhtthrouh the
Sacrament of 1aptism. +Cnless a man (e (orn aain of $ater and the Hol! )host# hecannot enter into the
*indom of )od.+%3' Secondl!# it is necessar! that man de"elop perfect
strenth# $hich is# as it $ere# a spiritual ro$th# and this indeed comes to him in the Sacrament ofConfirmation.
This is li*e the strenthenin $hich the Apostles recei"ed $hen the Hol! )host cameupon them and confirmed
them. The 2ord had said to them. +1ut sta! !ou in the cit! of 9erusalem till!ou (e endued $ith po$er from on
hih.+%4' The third similarit! is that man must (e fed $ith
spiritual food. +Cnless !ou eat the flesh of the Son of @an# and drin* His (lood# !ou shall not ha"e
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life in !ou.+%7' Fourthl!# man must (e healed spirituall! throuh the Sacrament of 6enance. +Heal# A2ord# m!
soul# for I ha"e sinned aainst Thee.+%:' 2astl!# one is healed (oth in soul and in (od! in
the Sacrament of E5treme Cnction. +Is an! man sic* amon !ou? 2et him (rin in the priests of thechurch# and
let them pra! o"er him# anointin him $ith oil in the
4,
name of the 2ord. And the pra!er of faith shall sa"e the sic* man# and the 2ord shall raise him up#and if he (e in
sins# the! shall (e fori"en him.+%;' T$o of the Sacraments# Arders and @atrimon!#are instituted for the
common ood of the Church. Throuh the Sacrament of Arders the Church isruled and is spirituall! multiplied8
and throuh @atrimon! it is increased ph!sicall! in num(ers.%<'
THE SEIEN SACHA@ENTS IN )ENEHA2
The se"en Sacraments ha"e some thins $hich the! all hold in common# and some thins $hich areproper to
each one. That $hich is common to all the Sacraments is that the! confer race. It is also
common to all the Sacraments that a Sacrament is made up of $ords and ph!sical acts. And so alsoChrist# $ho is
the Author of the Sacraments# is the Word made flesh. And =ust as the flesh of Christ$as sanctified# and has the
po$er of sanctif!in (ecause of the Word united to itself# so also the
Sacraments are made hol! and ha"e the po$er of sanctif!in throuh the $ords $hich accompan!the action.
Thus# St. Auustine sa!s. +The $ord is =oined to the element# and the Sacrament is
made.+%&>' No$# the $ords (! $hich the Sacraments are sanctified are called the form of theSacraments8 and the
thins $hich are sanctified are called the matter of the Sacraments. Water# fore5ample# is the matter of 1aptism#
and the hol! chrism is the matter of Confirmation.
In each Sacrament there is required a minister# $ho confers the Sacrament $ith the intention of dointhat $hich
the Church intends. If an! one of these three requirements is lac*in# the Sacrament is not(rouht into (ein#
"i-.# if there is lac*in the due form of the $ords# or if the matter is not present#
or if the minister does not intend to confer the Sacrament.%&&'
The effect of the Sacrament is li*e$ise impeded throuh the fault of the recipient# for e5ample# if onefeins to
recei"e it and $ith a heart unprepared to recei"e $orthil!. Such a one# althouh he actuall!recei"es the
Sacrament# does not recei"e the effect of the Sacrament# that is# the race of the Hol!
Spirit. +For the Hol! Spirit of discipline $ill flee from the deceitful.+%&,' An the other hand#ho$e"er# there are
some $ho ne"er e"en recei"e sacramentall!# !et $ho recei"e the effect of theSacrament (ecause of their
de"otion to$ards the Sacrament# $hich the! ma! ha"e in desire or in a"o$.
There are some thins $hich are characteristic of each indi"idual Sacrament. Certain ones impress acharacter on
the soul $hich is a certain spiritual sin distinct from the other Sacraments. Such are theSacraments of Arders#
1aptism# and Confirmation. The Sacraments $hich i"e a character are ne"errepeated in the same person $ho
has once recei"ed it. Thus# he $ho is (apti-ed need ne"er aain
recei"e this Sacrament8 neither can he $ho has (een confirmed recei"e Confirmation aain8 and one$ho has
(een ordained need ne"er repeat his ordination. The reason is that the character $hich eachof these Sacraments
impresses is indeli(le.
In the other Sacraments# ho$e"er# a character is not impressed on the recipient# and hence the! can
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(e repeated as far as the person is concerned# not ho$e"er as far as the matter is concerned. Thus# onecan
frequentl! recei"e 6enance# frequentl! recei"e the Eucharist# and can (e anointed more than once$ith E5treme
Cnction# and li*e$ise he can (e married more than once. ?et# reardin the matter# thesame Host cannot (e
frequentl! consecrated# nor ouht the oil of the sic* (e frequentl! (lessed.%&0'
FFor +Buestions for /iscussion+ see Chapter.G
EN/NATES
40
&. +Sacramentum est sacrum sinum.+ This is slihtl! different in the passae quoted in +The Cit! of)od#+ 1oo*
L# chapter 5. See also +Epist. ii.+ The +Homan Catechism+ F+The Sacraments in
)eneral#+ Chapter I# 3G seeminl! follo$s St. Thomas here.
,. )al.# i". <.
0. +A Sacrament# therefore# is clearl! understood to (e num(ered amonst those thins $hich ha"e(een instituted
as sins. It ma*es *no$n to us (! a certain appearance and resem(lance that $hich)od (! His in"isi(le po$er#
accomplishes in our souls. . . . In order to e5plain more full! the natureof a Sacrament it should (e tauht that it
is a thin su(=ect to the senses $hich possesses# (! di"ineinstitution# the po$er not onl! of sinif!in holiness
and =ustice# (ut also to impart (oth to the
recipient. Hence# it is eas! to see that the imaes of the Saints# crosses# and the li*e# althouh the! aresins of
sacrcd thins# cannot (e called Sacraments. Thus# the solemn a(lution of the (od! %in
1aptism' not onl! sinifies# (ut also has the po$er to effect a sacred thin $hich is $or*ed interiorl!in the soul
(! the in"isi(le operation of the Hol! )host+ F+Homan Catechism#+ +Sacraments in
)eneral#+ Chapter I# 7 and &&G.
3. 9ohn# iii. 4.
4. 2u*e# 55i". 3<.
7. 9ohn# "i. 43.
:. 6s. 5l. 4.
;. 9ames# ". &3.
<. +Wh! there are neither more nor less %than se"en Sacraments' ma! (e sho$n at least $ith somederee of
pro(a(ilit! from the analo! that e5ists (et$een the spiritual and the ph!sical
life+ F+Homan Catechism#+ +loc. cit.#+ ,>G.
&>. +In 9oan.#+ Tract. 2LLL# 0.
&&. +It should (e e5plained that the pastor $ill inform the faithful that the 'sensi(le thin' $hich entersinto the
definition of a Sacrament as alread! i"en# althouh constitutin (ut one sin# is of a t$ofold
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nature. E"er! Sacrament consists of t$o thins. 'matter' $hich is called the element# and 'form' $hichis
commonl! called the $ord. . . . In order to ma*e the meanin of the rite that is (ein performed
easier and clearer# $ords had to (e added to the matter. Water for e5ample# has the qualit! of coolinas $ell as of
ma*in clean# and ma! e s!m(olic of either. In 1aptism# therefore# unless the $ords
$ere added# it $ould not (e certain $hich meanin of the sin $as intended. When the $ords areadded# $e
immediatel! understand that the Sacrament possesses and sinifies the po$er of
cleansin. . . . Althouh )od is the author and dispenser of the Sacraments# He ne"ertheless $illedthat the!
should (e administered (! men in His Church# not (! Anels. The ministers of the
Sacraments# in performin their duties# do not act in their o$n persons (ut in
43
that the! represent Christ# and hence# (e the! ood or (ad# the! "alidl! confer the Sacraments as lonas the!
ma*e use of the matter and the form al$a!s o(ser"ed in the Catholic Church accordin to theinstitution of
Christ# and intend to do $hat the Church does in the administration of the
Sacraments+ F+Homan Catechism#+ +loc. cit.#+ &7 and ,3G.
&,. Wis.# i. 4.
&0. +This character has a t$ofold effect. It qualifies us to recei"e or perform a sacred act# anddistinuishes us (!
some mar* one from another. This is seen for e5ample# in 1aptism# $hosecharacter first renders one qualified to
recie"e the other Sacraments# and# secondl!# (! it the Christianis distinuished from those $ho do not profess the
faith+ F+Homan Catechism#+ +loc. cit.#+ 0&G.
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THE CATECHIS@ AF ST. THA@AS ABCINAS. The Sacraments DD 1aptism
1A6TIS@
Ha"in considered the Sacraments in eneral# it is no$ necessar! to sa! somethin a(out each one inparticular.
First# $e consider 1aptism# of $hich it must (e *no$n that the matter of this Sacrament isnatural $ater# and it
ma*es no difference $hether it is cold or $arm. In artificial $aters# ho$e"er#
such as rose $ater# one cannot (apti-e. The form of 1aptism is. +I (apti-e thee in the name of theFather and of
the Son and of the Hol! )host.+ The minister of 1aptism ordinaril! is the priest# $hoseoffice it is to (apti-e. In
case of necessit!# ho$e"er# not onl! a deacon (ut also an! la! person# e"en apaan or a heretic# can (apti-e as
lon as he o(ser"es the form specified (! the Church# and intends
to act accordin to the intention of the Church. If a person is (apti-ed (! these not in a case ofnecessit!# he
recei"ed the Sacrament and must not aain (e (apti-ed8 (ut the race of the Sacramentis not recei"ed# (ecause
such persons are not trul! deputed to (apti-e outside of cases of necessit!#
and# hence# the! act contrar! to the la$ of the Church reulatin reception of the Sacraments.%&3'
THE EFFECT AF 1A6TIS@
The effect of 1aptism is to remit (oth oriinal and actual sin as $ell as all uilt and punishment$hich the! incur.
No *ind of punishment must (e en=oined for past sins upon those =ust ne$l!
(apti-ed. Hence# those $ho die immediatel! after 1aptism are admitted to the lor! of )od $ithoutdela!. The
effect# therefore# of 1aptism is the openin of the ates of paradise.
EHHAHS CANCEHNIN) 1A6TIS@
There ha"e (een certain errors concernin this Sacrament. The first $as that of the Solentiani# $horecei"ed a
(aptism not of $ater (ut of the spirit. Aainst them the 2ord sa!s. +Cnless a man (e (ornaain of $ater and the
44
Hol! Spirit# he cannot enter into the *indom of )od.+%&4' The second error$as that of the /onatists# $ho reD
(apti-ed those $ho had (een (apti-ed (! the Catholics. Aainst
them it is $ritten. +Ane faith# one (aptism.+%&7' The! also err in holdin that a man in the state of sincannot
(apti-e. Aainst them it is said. +He upon $hom thou shalt see the Spirit descendin# and
remainin upon Him# He it is that (apti-eth.+%&:' It is thus seen that a minister $ho is himself e"ildoes not
in"alidate either this or an! of the other Sacraments# (ecause it is Christ $ho# (! the meritsof His
passion# i"es to each Sacrament its efficac!8 and He is ood. The fourth error is that of the 6elaians$ho sa!
that children must (e (apti-ed (ecause (! their reeneration the!# as adopted children of
)od# are admitted into the *indom# (ut (! this reeneration the! are not freed from oriinal sin.
EN/NATES
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THE CATECHIS@ AF ST. THA@AS ABCINAS. The Sacraments DD 1aptism
&3. The priest is the ordinar! minister of 1aptism. In case of necessit!# ho$e"er# an!one $hoo(ser"es the proper
form and intention can (apti-e "alidl! (ut not licitl!8 and an adult $ho permitshimself to (e (apti-ed $ithout
necessit! (! a la!man $ould (e actin illicitl!# (ut the (aptism is
"alid. For such conduct places an +o(e5+ Fo(stacle or hindranceG to the reception of race. The raceof the
Sacrament is re"i"ed F+re"i"iscitur+G $ith at least contrition# and pro(a(l! attrition# or simpl!(! an act of perfect
contrition.
&4. 9ohn. iii. 4
&7. Eph.# i". 4.
&:. 9ohn. i. 00
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THE CATECHIS@ AF ST. THA@AS ABCINAS. The Sacraments DD Confirmation
CANFIH@ATIAN
The second Sacrament is Confirmation. The matter of this Sacrament is chrism made from oil# $hichsinifies the
(riht lustre of conscience# and from (alsam# $hich sinifies the odor of a ood name8
(oth of $hich are (lessed (! the (ishop. The form of this Sacrament is. +I sin thee $ith the sin ofthe cross# and
I confirm thee $ith the chrism of sal"ation# in the name of the Father# and of the Son#and of the Hol! )host.
Amen.+%&;' The minister of this Sacrament is solel! the (ishop.%&<' It is notlicit for a priest to anoint on the
forehead $ith chrism those $ho are to (e confirmed.%,>'
47
THE EFFECT AF CANFIH@ATIAN
The effect of Confirmation is that the Hol! Spirit is imparted to i"e strenth# =ust as He $as i"en tothe
Apostles on the da! of 6entecost. Thus# the Christian must (oldl! confess the name of Christ. Theone $ho is
confirmed is anointed on the forehead $herein is the seat of fear8 so that he $ill not (lushto confess either the
name of Christ or especiall! the cross of Christ# $hich to the 9e$s $as a scandaland to the paans foolishness.
For this reason he is sined $ith the sin of the cross.
EHHAHS CANCEHNIN) CANFIH@ATIAN
Certain of the )ree*s erred concernin this Sacrament in sa!in that it could (e administered (! one$ho is onl!
a priest. Aainst this it is said that the Apostles sent the Apostles 6eter and 9ohn to
impose hands upon those $ho had (een (apti-ed (! 6hilip the deacon# and the! recei"ed the Hol!Spirit. No$#
the (ishops of the Church are in the places of the Apostles# and in their place also dothe! impose hands $hen the
Sacrament of Confirmation is administered.
EN/NATES
&;. +Amen+ is omitted in the Homan 6ontifical.
&<. The ordinar! minister of Confirmation in the 2atin Church is the (ishop. In "irtue of canon :;,# P0# onl!
A((ots# 6relates Nullius# "icars and 6refects Apostolic can confer this Sacrament "alidl! andonl! $ithin the
confines of their o$n territor! and durin their term of office. Cardinals can confirm
"alidl! an!$here.
,>. A priest of the 2atin Hite $ho has a special indult ranted (! the Hol! See ma! confirm Catholicsof his o$n
rite onl!# unless it is other$ise stated FCanon :;,# P 3G.
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THE CATECHIS@ AF ST. THA@AS ABCINAS. The Sacraments DD Confirmation
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THE CATECHIS@ AF ST. THA@AS ABCINAS. The Sacraments D The Hol! Eucharist
THE HA2? ECCHAHIST
The third Sacrament is the Hol! Eucharist. Its matter is $heaten (read and $ine from the rapemi5ed $ith a
little $ater so that the $ater (ecomes part of the $ine. The $ater sinifies the faithful$ho are incorporated into
Christ. Ather than $heaten (read and $ine from the rape cannot (e thematter for this Sacrament. The form of
this Sacrament is the "er! $ords of Christ# +This is @!
4:
1od!#+ and +This is the chalice of @! 1lood of the ne$ and eternal testament8 the m!ster! of faith8$hich shall
(e shed for !ou and for man!# to the remission of sins.+ These $ords spo*en (! the priestin the person of Christ
(rins into (ein this Sacrament. The minister of this Sacrament is the priest8
and no one else can consecrate this matter into the 1od! of Christ.
THE EFFECT AF THE ECCHAHIST
The effect of this Sacrament is t$ofold. first# in the "er! consecration of the Sacrament# since in"irtue of the
a(o"e $ords (read is chaned into the 1od! of Christ# and $ine into His 1lood8 so thatChrist is entirel!
contained under the appearances of (read $hich remain $ithout a su(=ect8 and
Christ is entirel! contained under the appearances of $ine. And# moreo"er# under each part of theconsecrated
Host and of the consecrated $ine# Christ is totall! present e"en after the separation ismade.%,&' The second
effect of this Sacrament (rouht a(out in the soul of one $ho $orthil!
recei"es is the union of man $ith Christ# as He himself sa!s. +He that eateth @! Flesh# and drin*eth@! 1lood#
a(ideth in @e# and I in him.+%,,' And since man is incorporated $ith Christ and united toHis mem(ers throuh
race# it follo$s that throuh this Sacrament race is increased in those $ho
recei"e it $orthil!. Thus# therefore# in this Sacrament there is that $hich is the Sacrament aloneF+sacramentum
tantum+G# that is# the species of (read and $ine8 and that $hich is *no$n as the +res etsacramentum#+ that is# the
true 1od! of Christ8 and that $hich is the +res tantum#+ that is the unit! ofthe @!stical 1od!# that is# the Church
$hich this Sacrament (oth sinifies and causes.%,0'
EHHAHS CANCEHNIN) THE ECCHAHIST
There ha"e (een man! errors reardin this Sacrament. The first error is of those $ho sa! that in thisSacrament
is not the true 1od! of Christ (ut onl! a sin of it. The author of this error is said to (e
1erenarius aainst $hom it is $ritten. +For @! Flesh is meat indeed8 and @! 1lood is drin*indeed.+%,3' The
second is the error of the Arrodinici# $ho offer in their sacrament (read and cheese(ecause the! sa! men at first
made offerins of the fruits of the earth and of their floc*s. Aainst this#ho$e"er# stands the fact that the 2ord
$ho is the institutor of this Sacrament a"e to His disciples
(read and $ine. The third is the error of the Cataphr!ae and the 6raeputiati# $ho dre$ the (lood ofan infant
from tin! punctures in its (od!# and mi5in this $ith flour made a (read of it8 and
thus asserted that the! consecrated the sacrament. This is more li*e the sacrifices of demons than that
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of Christ. +And the! shed innocent (lood . . . $hich the! sacrificed to the idols of Chanaan.+%,4' Thefourth is the
error of the Aquarii# $ho offer $ater onl! in their sacrifices. 1ut aainst this are the
$ords from the mouth of Wisdom# $hich is Christ. +/rin* the $ine $hich I ha"e minled for!ou.+%,7' Another
error is that of the 6oor 6eople of 2!ons $ho hold that an! =ust man can
consecrate this Sacrament. Aainst such errors is the fact that the 2ord a"e to the Apostles thepo$er to
cele(rate this Sacrament8 and hence onl! those $ho recei"e this po$er in a certain
succession from the Apostles can consecrate this Sacrament.
EN/NATES
4;
,&. +Hence it also follo$s that Christ is so contained# $hole and entire# under either species that# asunder the
species of (read are contained not onl! the (od! (ut also the (lood and Christ entire# so inli*e manner under the
species of $ine are trul! contained not onl! the (lood# (ut also the (od! and
Christ entire. These are matters on $hich the faithful cannot entertain a dou(t. Wisel!# ho$e"er# $asit ordained
that t$o distinct consecrations should ta*e place. The! represent in a more li"el! mannerthe 6assion of Aur
2ord# in $hich His (lood $as separated from His (od!8 and hence in the form ofconsecration $e commemorate
the sheddin of His (lood. Aain# since the Sacrament is to (e used
(! us as the food and nourishment of our souls# it $as most appropriate that it should (e instituted asfood and
drin*# t$o thins $hich o("iousl! constitute the complete sustenance of man.
+Nor should it (e forotten that Christ is# $hole and entire. contained not onl! under either species#(ut also in
each particle of either species. 'Each#' sa!s St. Auustine# 'recei"es Christ the 2ord# and Heis entire in each
portion. He is not diminished (! (ein i"en to man!# (ut i"es Himself $hole and
entire to each' Fcited in )ratian# '/e consecratione#' dist. ,G. This is also an o("ious inference from thenarrati"e of
the E"anelists. It is not to (e supposed that Aur 2ord consecrated the (read used at the
2ast Supper in separate parts# appl!in the form particularl! to each# (ut that all the (read then usedfor the
sacred m!steries $as consecrated at the same time and $ith the same form# and in a quantit!sufficient for all the
Apostles. That the consecration of the chalice $as performed in this manner# isclear from these $ords of the
Sa"iour. 'Ta*e and di"ide it amon !ou' F2u*e# 55ii# &:G+ F+Homan
Catechism#+ +The Eucharist#+ 04D07G.
,,. 9ohn. "i. 4:.
,0. +Those $ho recei"e this Sacrament piousl! and fer"entl! must# $ithout an! dou(t# so recei"e theSon of )od
into their souls as to (e united as li"in mem(ers to His 1od!. For it is $ritten# 'He that
eateth @e# the same also shall li"e (! @e.' And aain. 'The (read $hich I $ill i"e is @! flesh forthe life of the
$orld' F9ohn# "i. 4;G. . . . For the Eucharist is the end of all the Sacraments# and the
s!m(ol of unit! and (rotherhood in the Church+ F+Homan Catechism#+ +loc. cit.#+ 3<G.
,3. 9ohn# "i. 47.
,4. 6s. c". 0<.
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,7. 6ro".# i5. 4.
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THE CATECHIS@ AF ST. THA@AS ABCINAS. The Sacraments DD 6enance
4<
6ENANCE
The fourth Sacrament is 6enance. The matter#%,:' as it $ere# of this Sacrament is the acts of thepenitent# $hich
are called the three parts of 6enance. The first part is a heartDfelt contrition# (! $hichone is sorr! for the sins one
has committed# and determines not to sin aain. The second part is
confession# $hich consists in this that the sinner confesses all the sins of $hich he is mindful to thepriest8 and all
of them at one time to one priest# not di"idin them to a num(er of priests. The thirdpart is satisfaction# $hich is
en=oined accordin to the =udment of the priest8 and consists especiall!in fastin and pra!er and almsi"in.
The form of this Sacrament is the $ords of a(solution $hich the priest spea*s $hen he sa!s. +Ia(sol"e thee+
F+Eo te a(sol"o+G. The minister of this Sacrament is the priest ha"in authorit! toa(sol"e# $hich is either
ordinar! or (! commission of his superior. The effect of this Sacrament isa(solution from sin.%,;'
Concernin this Sacrament is the error of the No"ati# $ho sa! that an! one $ho has sinned afterha"in (een
(apti-ed cannot recei"e pardon throuh the Sacrament of 6enance. Aainst this are the$ords. +1e mindful
therefore from $hence thou art fallen8 and do penance# and do the first
$or*s.+%,<'
EN/NATES
,:. 4&. Thomas uses here the $ords. +quasi materia.+ The +Homan Catechism+ F+6enance#+ &0Gfollo$s this
teachin. +The faithful should (e especiall! informed on the matter of this Sacrament.That it differs from the
other Sacraments in that for them the matter is somethin# $hether natural orartificial8 the matter as it $ere
FquasiDmateriaG of 6enance is the acts of the penitent# i.e.# contrition
confession# and satisfaction. This has thus (een defined (! the Council of Trent. . . It is not (ecausethe! are not
the real matter that the! are called (! the Council the matter as it $ere# (ut (ecause the!are not of that sort of
matter $hich is applied e5ternall!# such# for instance# as $ater in 1aptism andchrism in Confirmation.+
,;. +A *no$lede of it %the form of 6enance' $ill e5cite the faithful to recei"e the race of thisSacrament $ith
the reatest possi(le de"otion. The form is. 'I a(sol"e thee#' as ma! (e inferred notonl! from the $ords.
'Whatsoe"er !ou shall (ind upon earth shall (e (ound also in hea"en' F@att.#5"iii. &;G# (ut also from the teachin
of Christ Aur 2ord# handed do$n to us (! the Apostles. . . . Theminister of the Sacrament of 6enance must (e a
priest possessin ordinar! or deleated =urisdiction#
as is e"ident in the la$ of the Church. Whoe"er performs this sacred dut! must (e in"ested not onl!$ith the
po$ers of orders# (ut also $ith that of =urisdiction. We ha"e reatest proof of this ministr! inthe $ords of Aur
2ord. 'Whose sins !ou shall fori"e# the! are fori"en them8 and $hose sins !ou
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THE CATECHIS@ AF ST. THA@AS ABCINAS. The Sacraments DD 6enance
shall retain# the! are retained' 9ohn# 55. ,0G. These $ords $ere not addressed to all# (ut onl! to theApostles# $ho
are succeeded in this ministr! (!
priests+ F+Homan Catechism#+ loc. cit.# 43G.
,<. Apoc.# ii. 4.
7>
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THE CATECHIS@ AF ST. THA@AS ABCINAS. The Sacraments D E5treme Cnction
ELTHE@E CNCTIAN
The fifth Sacrament is E5treme Cnction. Its matter is oli"e oil (lessed (! the (ishop. This Sacramentshould onl!
(e recei"ed (! those $ho are in daner of death throuh sic*ness. The! are to (e
anointed in the places of the fi"e senses. that is# on the e!es# (ecause it is the oran of the sense ofsiht8 on the
ears# (ecause of hearin8 on the nostrils# (ecause of smell8 on the lips# (ecause of taste orspeech8 and on the
hands (ecause of touch# and on the feet (ecause of $al*in.%0>' The form of this
Sacrament is this. +Throuh this anointin and throuh His most di"ine merc!# ma! the 2ord fori"ethee
$hate"er thou hast committed throuh siht+ Fand so on for the other sensesG. The minister of
this Sacrament is the priest. The effect of this Sacrament is a medicine for (oth mind and (od!.%0&'
Concernin this Sacrament is the error of the Elaeonitae# $ho are said to anoint their d!in $ith oiland (alsam
and $ater and to accompan! the anointin $ith in"ocations in He(re$ pronounced o"erthe head of the sic*. This
is# ho$e"er# contrar! to the form handed do$n (! St. 9ames# as i"en
a(o"e.
EN/NATES
0>. Anointin of the feet ma! no$ (e omitted FCanon <3:G.
0&. +This Sacrament imparts race $hich remits sins# especiall! lihter sins or "enial sins8 for mortalsins are
remo"ed (! the Sacrament of 6enance. E5treme Cnction $as not instituted primaril! for theremission of ra"e
offenses8 onl! 1aptism and 6enance accomplish this directl!. . . . Finall!# the
reco"er! of health# if indeed ad"antaeous# is another effect of the Sacrament+ F+Homan Catechism#++E5treme
Cnction#+ &3D&7G.
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THE CATECHIS@ AF ST. THA@AS ABCINAS. The Sacraments D Hol! Arders
7&
HA2? AH/EHS
The si5th Sacrament is Hol! Arders. There are se"en orders. priesthood# deaconate# su(deaconate#acol!te#
e5orcist# lector# and porter. Tonsure Fcler*Dship# clericatusG is not an order# (ut a formal
profession of i"in one's life to the di"ine ministr!. The episcopate is rather a dinit! than an order.%0,' The
matter of this Sacrament is that matter $hich is handed o"er to the candidate at the
conferrin of the order. Thus# priesthood is conferred (! the handin o"er of the chalice# and so eachorder is
conferred (! the handin o"er of that matter $hich in a special $a! pertains to the ministr!of that particular
order. The form of this Sacrament is this. +Hecei"e the po$er to offer sacrifice in
the Church for the li"in and the dead.+ And similarl! po$er is conferred in the other orders. Theminister of this
Sacrament is the (ishop $ho confers the orders. The effect of this Sacrament is anincrease of race for the
performance of the duties of a $orth! minister of Christ.
Concernin this Sacrament $as the error of Arius# $ho tauht that the priesthood could not (edistinuished from
the episcopate.
EN/NATES
00. +That the num(er of ministers $as $isel! esta(lished# is pro"ed (! considerin the "ariousoffices that are
necessar! for the cele(ration of the Hol! Sacrifice of the @ass and the administrationof the 1lessed Sacrament.
This is the chief scope of their institution. The! are di"ided into ma=or or
sacred orders Fpriesthood# deaconship. su(deaconshipG and minor orders. . . The (ishops are placedo"er the
"arious dioceses to o"ern# not onl! the other ministers of the Church# (ut also the faithful#and to promote their
sal"ation $ith supreme care and dilience.+ Homan Catechism#+ +Hol! Arder#+,7G. It is the common opinion toD
da! that the episcopate is an order.
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THE CATECHIS@ AF ST. THA@AS ABCINAS. The Sacraments DD @atrimon!
@ATHI@AN?
@atrimon! is the se"enth Sacrament. It is a sin of the union (et$een Christ and the Church. Theefficient cause
of @atrimon! is the mutual consent e5pressed in $ords effecti"e in the present (! theparties.%00'
@atrimon! has a threefold ood. The first is the (irth of children and the educatin of them to the$orship of
)od. The second is that fidelit! $hich one must render to the other8 and the third is that itis a Sacrament# or# in
other $ords# the indi"isi(ilit! of @atrimon! $hich sho$s forth the indi"isi(leunion of Christ and His Church.
Concernin @atrimon! there are a num(er of errors. The first is that of Tatian# $ho condemnedmarriae# and
aainst such it is $ritten. +If thou ta*e a $ife# thou hast not sinned.+%03' The seconderror is that of 9o"inian# $ho
7,
made marriae equal to "irinit!. The third is that of the Nicolaitae#$ho mutuall! e5chane their $i"es. There
$ere also man! other heretics $ho tauht and $or*edimpurities# and aainst $hich are the $ords of St. 6aul.
+@arriae honora(le in all# and the (ed
undefiled.+%04'
EN/NATES
00. +This means that the consent is the effecti"e cause of marriae# . . . (ecause $ithout the consentand the
contract# the o(liation and the (ond cannot e5ist. . . . )od Himself instituted marriae# and#as the Council of
Trent declares# He made it perpetual and indissolu(le. 'What )od hath =oined
toether# let no man put asunder#' said Aur 2ord F@att.# 5i5. 7G. It (elons to marriae as a naturalcontract to (e
indissolu(le8 (ut# a(o"e all# its indissolu(ilit! arises from its nature as a Sacrament.This sacramental character
raises marriae to the hihest perfection. @oreo"er# dissolu(ilit! of
marriae is immediatel! contrar! to the proper education of children and to the other ad"antaes ofmarriae.
Hol! Scripture frequentl! proposed to us the di"ine union of Christ and His Church underthe fiure of marriae+
F+Homan Catechism#+ +@atrimon!#+ &&D&4G.
03. Cor.# "ii. ,;.
04. He(.# 5iii. 3.
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THE CATECHIS@ AF ST. THA@AS ABCINAS. The Sacraments DD @atrimon!
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THE CATECHIS@ AF ST. THA@AS ABCINAS. The Sacraments D Se"en )ifts of Eternal )lor!
SEIEN )IFTS AF ETEHNA2 )2AH?
1! the reception of these Sacraments# man is led to future eternal lor! $hich consists in se"en ifts#three of the
soul and four of the (od!. The first ift i"en to the soul is the "ision of )od in His
essence# accordin to the $ords. +We shall see Him as He is.+%07' The second ift is comprehension#or that
understandin of )od as the re$ard of our merits. +So run that !ou ma! o(tain.+%0:' The thirdis perfect
en=o!ment# $herein $e shall ha"e full happiness in )od. +Then shalt thou a(ound in
delihts of the Almiht!# and shalt lift up th! face to )od.+%0;'
The first ift $hich shall (e en=o!ed (! the (od! is that of impassi(ilit!#%0<' for +this corrupti(lemust put on
incorruption.+%3>' The second ift is (rillianc!. +Then shall the =ust shine as the sun# inthe *indom of their
Father.+%3&' The third is ailit!# throuh $hich the! can instantl! (e present
70
$heresoe"er the! $ish. +The! shall run to and fro li*e spar*s amon the reeds.+%3,' The fourth is theift of
su(tilit!# $here(! the! can penetrate $here"er the! desire. +It is so$n a natural (od!# it shall
rise a spiritual (od!.+%30' To all of $hich ma! He lead us# $ho li"eth and reineth fore"er and e"erEAmen.
EN/NATES
07. I 9ohn# iii. ,.
0:. I Cor.# i5. ,3.
0;. 9o(# 55ii. ,7.
0<. For another description of these ifts# see a(o"e# p. 7&.
3>. I Cor.# 5". 40
3&. @att.# 5iii. 30.
3,. Wis.# iii. :
30. I Cor.# 5". &3.
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THE CATECHIS@ AF ST. THA@AS ABCINAS. The Sacraments D Se"en )ifts of Eternal )lor!
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THE CATECHIS@ AF ST. THA@AS ABCINAS. The Ten Commandments
EL62ANATIAN AF THE TEN CA@@AN/@ENTS
THE TEN CA@@AN/@ENTS
I. I am the 2ord th! )od# $ho (rouht thee out of the land of E!pt# out of the house of (ondae.Thou shalt not
ha"e strane ods (efore @e. Thou shalt not ma*e to th!self a ra"en thin# nor theli*eness of an! thin that is
in hea"en a(o"e# or in the earth (eneath# nor of those thins that are inthe $aters under the earth. Thou shalt not
adore them# nor ser"e them. I am the 2ord th! )od#
miht!# =ealous# "isitin the iniquit! of the fathers upon the children# unto the third and fourtheneration of them
that hate @e8 and sho$in merc! unto thousands of them that lo"e @e# and *eep@! commandments.
II. Thou shalt not ta*e the name of the 2ord th! )od in "ain.
73
III. Hemem(er that thou *eep hol! the Sa((ath da!.
II. Honor th! father and th! mother.
I. Thou shalt not *ill.
II. Thou shalt not commit adulter!.
III. Thou shalt not steal.
IIII. Thou shalt not (ear false $itness aainst th! neih(or.
IL. Thou shalt not co"et th! neih(or's $ife.
L. Thou shalt not co"et th! neih(or's house# nor his field# nor his ser"ant# nor his handmaid# nor hiso5# nor his
ass# nor an!thin that is his.%&'
EN/NATE
&. E5od.# 55. ,D&:# and /eut.# ". 7D,&.
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THE CATECHIS@ AF ST. THA@AS ABCINAS. The Ten Commandments
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THE CATECHIS@ AF ST. THA@AS ABCINAS. The Ten Commandments D First Commandment
THE FIHST CA@@AN/@ENT. +Thou Shalt Not Ha"e Strane
)ods 1efore @e.+
The entire la$ of Christ depends upon charit!. And charit! depends on t$o precepts# one of $hichconcerns
lo"in )od and the other concerns lo"in our neih(or.
No$ )od# in deli"erin the la$ to @oses# a"e him Ten Commandments $ritten upon t$o ta(lets ofstone. Three
of these Commandments that $ere $ritten on the first ta(let referred to the lo"e of )od8and the se"en
Commandments $ritten on the other ta(let related to the lo"e of our neih(or. The
$hole la$# therefore# is founded on these t$o precepts.%&'
The First Commandment $hich relates to the lo"e of )od is. +Thou shalt not ha"e strane ods.+ Foran
understandin of this Commandment# one must *no$ ho$ of old it $as "iolated. Some
$orshipped demons. +All the ods of the )entiles are de"ils.+%,' This is the reatest and mostdetesta(le of all
sins. E"en no$ there are man! $ho transress this Commandment. all such aspractise di"inations and fortuneD
74
tellin. Such thins# accordin to St. Auustine# cannot (e done$ithout some *ind of pact $ith the de"il. +I
$ould not that !ou should (e made parta*ers $ith
de"ils.+%0'
Some $orshipped the hea"enl! (odies# (elie"in the stars to (e ods. +The! ha"e imained the sunand the moon
to (e the ods that rule the $orld.+%3' For this reason @oses for(ade the 9e$s to raisetheir e!es# or adore the sun
and moon and stars. +Keep therefore !our souls carefull! . . . lest perhapsliftin up th! e!es to hea"en# thou see
the sun and the moon# and all the stars of hea"en# and (ein
decei"ed (! error thou adore and ser"e them# $hich the 2ord th! )od created for the ser"ice of allthe
nations.+%4' The astroloers sin aainst this Commandment in that the! sa! that these (odies arethe rulers of
souls# $hen in truth the! $ere made for the use of man $hose sole ruler is )od.
Athers $orshipped the lo$er elements. +The! imained the fire or the $ind to (e ods.+%7' Into thiserror also
fall those $ho $ronl! use the thins of this earth and lo"e them too much. +Ar co"etousperson F$ho is a ser"er
of idolsG.+%:'
Some men ha"e erred in $orshippin their ancestors. This arose from three causes.
F&G From Their Carnal Nature.DD+For a father (ein afflicted $ith a (itter rief# made to himself theimae of his
son $ho $as quic*l! ta*en a$a!8 and him $ho then had died as a man# he (ean no$ to$orship as a od# and
appointed him rites and sacrifices amon his ser"ants.+%;'
F,G 1ecause of Flatter!.DDThus (ein una(le to $orship certain men in their presence# the!# (o$indo$n#
honored them in their a(sence (! ma*in statues of them and $orshippin one for the other.
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+Whom the! had a mind to honor . . . the! made an imae . . . that the! miht honor as present himthat $as
a(sent.+%<' Af such also are those men $ho lo"e and honor other men more than )od. +Hethat lo"eth his father
and mother more than @e# is not $orth! of @e.+%&>' +6ut !our trust not in
princes8 in the children of man# in $hom there is no sal"ation.+%&&'
F0G From 6resumption.DDSome (ecause of their presumption made themsel"es (e called ods8 such#for e5ample#
$as Na(uchodonosor F9udith# iii. &0G. +Th! heart is lifted up and thou hast said. I am)od.+%&,' Such are also
those $ho (elie"e more in their o$n pleasures than in the precepts of )od.The! $orship themsel"es as ods# for
(! see*in the pleasures of the flesh# the! $orship their o$n(odies instead of )od. +Their od is their
(ell!.+%&0' We must# therefore# a"oid all these thins.
WH? WE SHAC2/ A/AHE ANE )A/
+Thou shalt not ha"e strane ods (efore @e.+ As $e ha"e alread! said# the First Commandmentfor(ids us to
$orship other than the one )od. We shall no$ consider fi"e reasons for this.
)od's /init!.DDThe first reason is the dinit! of )od $hich# $ere it (elittledDin an! $a!# $ould (ean in=ur! to
)od. We see somethin similar to this in the customs of men. He"erence is due to e"er!deree of dinit!. Thus# a
traitor to the *in is he $ho ro(s him of $hat he ouht to maintain. Such#too# is the conduct of some to$ards
)od. +The! chaned the lor! of the incorrupti(le )od into theli*eness of the imae of a corrupti(le man.+%&3'
This is hihl! displeasin to )od. +I $ill not i"e
@! lor! to another# nor @! praise to ra"en thins.+%&4' For it must (e *no$n that the dinit! of)od consists
in His omniscience# since the name of )od# /eus# is from +seein#+ and this is one ofthe sins of di"init!. +Sho$
the thins that are to come hereafter# and $e shall *no$ that !e are
ods.+%&7' +All thins are na*ed and open to His e!es.+%&:' 1ut this dinit! of )od is denied Him
(!practitioners of di"ination# and of them it is said. +Should not the people see* of their )od# for the
77
li"in and the dead?+%&;'
)od's 1ount!.DDWe recei"e e"er! ood from )od8 and this also is of the dinit! of )od# that He is thema*er and
i"er of all ood thins. +When Thou openest Th! hand# the! shall all (e filled $ith
ood.+%&0' And this is implied in the name of )od# namel!# /eus# $hich is said to (e distri(utor# thatis# +dator+
of all thins# (ecause He fills all thins $ith His oodness. ?ou are# indeed# unrateful if
!ou do not appreciate $hat !ou ha"e recei"ed from Him# and# furthermore# !ou ma*e for !ourselfanother od8
=ust as the sons of Israel made an idol after the! had (een (rouht out of E!pt. +I $illo after m! lo"ers.+%,>'
Ane does this also $hen one puts too much trust in someone other than )od#and this occurs $hen one see*s help
from another. +1lessed is the man $hose hope is in the name ofthe 2ord.+%,&' Thus# the Apostle sa!s. +No$ that
!ou ha"e *no$n )od . . . ho$ turn !ou aain to the$ea* and need! elements? . . . ?ou o(ser"e da!s and months
and times and !ears.+%,,'
The Strenth of Aur 6romise.DDThe third reason is ta*en from our solemn promise. For $e ha"erenounced the
de"il# and $e ha"e promised fidelit! to )od alone. This is a promise $hich $e cannot(rea*. +A man ma*in
"oid the la$ of @oses dieth $ithout merc! under t$o or three $itnesses. Ho$much more thin* !e he deser"eth
punishment $ho hath trodden under foot the Son of )od# and hath
esteemed the (lood of the testament unclean# (! $hich he $as sanctified# and hath offered an affrontto the Spirit
of raceE+%,0' +Whilst her hus(and li"eth# she shall (e called an adulteress# if she (e $ith
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another man.+%,3' Woe# then# to the sinner $ho enters the land (! t$o $a!s# and $ho +halts (et$eent$o
sides.+%,4'
Aainst Ser"ice of the /e"il.DDThe fourth reason is (ecause of the reat (urden imposed (! ser"ice tothe de"il.
+?ou shall ser"e strane ods da! and niht# $ho $ill i"e !ou no rest.+%,7' The de"il is
not satisfied $ith leadin to one sin# (ut tries to lead on to others. +Whosoe"er sins shall (e a sla"e ofsin.+%,:' It
is# therefore# not eas! for one to escape from the ha(it of sin. Thus# St. )reor! sa!s. +Thesin $hich is not
remitted (! penance soon dra$s man into another sin.+%,;' The "er! opposite of all
this is true of ser"ice to )od8 for His Commandments are not a hea"! (urden. +@! !o*e is s$eet and@! (urden
liht.+%,<' A person is considered to ha"e done enouh if he does for )od as much as
$hat he has done for the sa*e of sin. +For as !ou ha"e !ielded !our mem(ers to ser"e uncleannessand iniquit!#
unto iniquit!8 so no$ !ield !our mem(ers to ser"e =ustice unto sanctification.+%0>' 1uton the contrar!# it is
$ritten of those $ho ser"e the de"il. +We $earied oursel"es in the $a! of
iniquit! and destruction# and ha"e $al*ed throuh hard $a!s.+%0&' And aain. +The! ha"e la(ored tocommit
iniquit!.+%0,'
)reatness of the He$ard.DDThe fifth reason is ta*en from the reatness of the re$ard or pri-e. In nola$ are such
re$ards promised as in the la$ of Christ. Hi"ers flo$in $ith mil* and hone! are
promised to the @ohammedans# to the 9e$s the land of promise# (ut to Christians the lor! of theAnels. +The!
shall (e as the Anels of )od in hea"en.+%00' It $as $ith this in mind that St. 6eteras*ed. +2ord# to $hom shall
$e o? Thou hast the $ords of eternal life.+%03'
EN/NATES
7:
&. +The /ecaloue is the summar! and epitome of the entire la$ of )od#+ is the opinion of St.Auustine FBuest.
c5l super E5od.# li(. iiG. +Althouh the 2ord had spo*en man! thins# !et He a"eonl! t$o ta(lets of stone to
@oses. . . . If carefull! e5amined and $ell understood# it $ill (e found
that on them depend $hate"er else is commanded (! )od. Aain# these ten commandments arereduci(le to t$o#
the lo"e of )od and our neih(or# on $hich 'depend the $hole la$ and the prophets'+ F+Homan Catechism#+ +The
/ecaloue#+ Chapter I# &G.
,. 6s. 5c". 4
0. I Cor.# 5. ,>.
3. Wis.# 5iii. ,.
4. /eut.# i". &4# &<.
7. Wis.# 5iii. ,.
:. Eph.# ". 4.
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;. Wis.# 5i". &4.
<. +I(id.#+ &:.
&>. @att.# 5. 0:.
&&. 6s. c5l". 0.
&,. E-ech.# 55"iii. ,.
&0. 6hil.# iii. &<.
&3. Hom.# i. ,0.
&4. Isa.# 5lii. ;.
&7. +I(id.#+ 5li. ,0.
&:. He(.# i". &0.
&;. Isa.# "iii. &<.
&<. 6s. ciii. ,;.
,>. Asee# ii. 4.
,&. 6s. 555i5. 4.
,,. )al.# i". <# &>.
O,0. He(.# 5. ,;D,<.
,3. Hom.# "ii. 0.
,4. III Kins# 5"iii. ,&.
7;
,7. 9erem.# 5"i. &0.
,:. 9ohn# "iii.
,;. +Super E-ech.#+ 5i.
,<. @att.# 5i. 0>.
0>. Hom.# "i. &<.
0&. Wis.# ". :.
0,. 9erem.# i5. 4.
00. @att.# 55ii# 0>.
03. 9ohn# "i. 7<. +The faithful should continuall! remem(er these $ords# 'I am the 2ord th! )od.'The! $ill learn
from these $ords that their 2a$i"er is none other than their Creator# (! $hom the!$ere made and are
preser"ed. . . . 'Who (rouht thee out of the land of E!pt# out of the house of
(ondae' appear at first to relate solel! to the 9e$s li(erated from the (ondae of E!pt. 1ut if $eponder on the
meanin of the sal"ation of the entire human race# these $ords $ill (e seen to appl!still more specificall! to all
Christians $ho are li(erated (! )od# not from the (ondae of E!pt# (utfrom the (ondae of sin and 'the po$ers
of dar*ness# and are translated into the *indom of His
(elo"ed Son' FCol.# i. &0G. . . . And $hen it is said# 'Thou shalt not ha"e strane ods (efore @e#' it isthe same as
to sa!. 'Thou shalt $orship @e $ho am the true )od# thou shalt not $orship strane
ods.' . . . It should (e accuratel! tauht that the "eneration and in"ocation of the Anels# of theSaints# and of the
(lessed souls $ho en=o! the lor! of hea"enDDand# moreo"er# the honor $hich theCatholic Church has al$a!s
paid e"en to the (odies and ashes of the SaintsDare not for(idden (! thisCommandment+ F+Homan Catechism#+
+First Commandment#+ &# ,# 4# ;G.
THE CATECHIS@ AF ST. THA@AS ABCINAS. The Ten Commandments D Second Commandment
SECAN/ CA@@AN/@ENT. +Thou Shalt Not Ta*e the Name
of the 2ord Th! )od in Iain.+
7<
This is the Second Commandment of the la$. 9ust as there is (ut one )od $hom $e must $orship# sothere is
onl! one )od $hom $e should re"erence in a special manner. This# first of all# has referenceto the name of )od.
+Thou shalt not ta*e the name of the 2ord th! )od in "ain.+%&'
THE @EANIN) AF IN IAIN
+In "ain+ has a threefold meanin. Sometimes it is said of that $hich is false. +The! ha"e spo*en "ainthins
e"er! one to his neih(or.+%,' Ane# therefore# ta*es the name of )od in "ain $hen one uses it
to confirm that $hich is not true. +2o"e not a false oath.+%0' +Thou shalt not li"e (ecause thou hastspo*en a lie in
the name of the 2ord.+%3' An! one so doin does in=ur! to )od# to himself# and to allmen.
It is an insult to )od (ecause# $hen !ou s$ear (! )od# it is nothin other than to call Him to $itness8and $hen
!ou s$ear falsel!# !ou either (elie"e )od to (e inorant of the truth and thus place
inorance in )od# $hereas +all thins are na*ed and open to His e!es#+%4' or !ou thin* that )od lo"esa lie#
$hereas He hates it. +Thou $ilt destro! all that spea* a lie.+%7' Ar# aain# !ou detract from His
po$er# as if He $ere not a(le to punish a lie.
2i*e$ise# such a one does an in=ur! to himself# for he (inds himself to the =udment of )od. It is thesame thin
to sa!# +1! )od this is so#+ as to sa!# +@a! )od punish me if it is not soE+
He# finall!# does an in=ur! to other men. For there can (e no lastin societ! unless men (elie"e oneanother.
@atters that are dou(tful ma! (e confirmed (! oaths. +An oath in confirmation puts an endto all contro"ers!.+%:'
Therefore# he $ho "iolates this precept does in=ur! to )od# is cruel to himself#and harmful to other men.
Sometimes +"ain+ sinifies useless. +The 2ord *no$eth the thouhts of men# that the! are "ain.+%;')od's name#
therefore# is ta*en in "ain $hen it is used to confirm "ain thins.
In the Ald 2a$ it $as for(idden to s$ear falsel!. +Thou shalt not ta*e the name of the 2ord th! )odin "ain.+%<'
And Christ for(ade the ta*in of oaths e5cept in case of necessit!. +?ou ha"e heard thatit $as said to them of
old. Thou shalt not fors$ear th!self. . . . 1ut I sa! to !ou not to s$ear at
all.+%&>' And the reason for this is that in no part of our (od! are $e so $ea* as in the tonue# for+the tonue no
man can tame.+%&&' And thus e"en in liht matter one can per=ure himself. +2et !ourspeech (e. ?ea# !ea8 No# no.
1ut I sa! to !ou not to s$ear at all.+%&,'
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Note $ell that an oath is li*e medicine# $hich is ne"er ta*en continuall! (ut onl! in times ofnecessit!. Hence#
the 2ord adds. +And that $hich is o"er and a(o"e these is e"il.+%&0' +2et not themouth (e accustomed to
s$earin# for in it there are man! falls. And let not the name of )od (e usualin th! mouth# and meddle not $ith
the names of saints. For thou shalt not escape free from them.+%&3'
Sometimes +in "ain+ means sin or in=ustice. +A !e sons of men# ho$ lon $ill !ou (e dull of heart?Wh! do !ou
lo"e "anit!?+%&4' Therefore# he $ho s$ears to commit a sin# ta*es the name of his )odin "ain. 9ustice consists in
doin ood and a"oidin e"il. Therefore# if !ou ta*e an oath to steal or
commit some crime of this sort# !ou sin aainst =ustice. And althouh !ou must not *eep this oath#!ou are still
uilt! of per=ur!. Herod did this aainst 9ohn.%&7' It is li*e$ise aainst =ustice $hen ones$ears not to do some
ood act# as not to enter a church or a reliious communit!. And althouh thisoath# too# is not (indin# !et#
despite this# the person himself is a per=uror.
CAN/ITIANS AF A 2AWFC2 AATH
Ane cannot# therefore# s$ear to a falsehood# or $ithout ood reason# or in an! $a! aainst =ustice.+And thou
shalt s$ear. As the 2ord li"eth# in truth# and in =udment and in =ustice.+%&:'
:>
Sometimes +"ain+ also means foolish. +All men are "ain# in $hom there is not the *no$lede of)od.+%&;'
Accordinl!# he $ho ta*es the name of )od foolishl!# (! (lasphem!# ta*es the name of)od in "ain. +And he that
(lasphemeth the name of the 2ord# d!in let him die.+%&<'
TAKIN) )A/'S NA@E 9CST2?
+Thou shalt not ta*e the name of the 2ord th! )od in "ain.+ Ho$e"er# the name of )od ma! (e ta*enfor si5
purposes. First# to confirm somethin that is said# as in an oath. In this $e sho$ )od alone is
the first Truth# and also $e sho$ due re"erence to )od. For this reason it $as commanded in the Ald2a$ that
one must not s$ear e5cept (! )od.%,>' The! $ho s$ore other$ise "iolated this order. +1!the name of strane
ods !ou shall not s$ear.+%,&' Althouh at times one s$ears (! creatures#
ne"ertheless# it must (e *no$n that such is the same as s$earin (! )od. When !ou s$ear (! !oursoul or !our
head# it is as if !ou (ind !ourself to (e punished (! )od. Thus. +1ut I call )od to
$itness upon m! soul.+%,,' And $hen !ou s$ear (! the )ospel# !ou s$ear (! )od $ho a"e the)ospel. 1ut
the! sin $ho s$ear either (! )od or (! the )ospel for an! tri"ial reason.
The second purpose is that of sanctification. Thus# 1aptism sanctifies# for as St. 6aul sa!s. +1ut !ouare $ashed#
(ut !ou are sanctified# (ut !ou are =ustified in the name of our 2ord 9esus Christ# and theSpirit of )od.+%,0'
1aptism# ho$e"er# does not ha"e po$er e5cept throuh the in"ocation of the
Trinit!. +1ut Thou# A 2ord# art amon us# and Th! name is called upon (! us.+%,3'
The third purpose is the e5pulsion of our ad"ersar!8 hence# (efore 1aptism $e renounce the de"il.+Anl! let Th!
name (e called upon us8 ta*e a$a! our reproach.%,4' Wherefore# if one return to hissins# the name of )od has
(een ta*en in "ain.
Fourthl!# )od's name is ta*en in order to confess it. +Ho$ then shall the! call on Him# in $hom the!ha"e not
(elie"ed?+%,7' And aain. +Whosoe"er shall call upon the name of the 2ord# shall (e
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sa"ed.+%,:' First of all# $e confess (! $ord of mouth that $e ma! sho$ forth the lor! of )od. +Ande"er! one
that calleth upon @! name# I ha"e created him for @! lor!.+%,;' Accordinl!# if one sa!san!thin aainst the
lor! of )od# he ta*es the name of )od in "ain. Secondl!# $e confess )od's
name (! our $or*s# $hen our "er! actions sho$ forth )od's lor!. +That the! ma! see !our ood$or*s# and
ma! lorif! !our Father $ho is in hea"en.+%,<' +Throuh !ou the name of )od is
(lasphemed amon the )entiles.+%0>'
Fifthl! it is ta*en for our defense. +The name of the 2ord is a stron to$er8 the =ust runneth to it andshall (e
e5alted.+%0&' +In @! name the! shall cast out de"ils.+%0,' +There is no other name under
hea"en i"en to men# $here(! $e must (e sa"ed.%00'
2astl!# it is ta*en in order to ma*e our $or*s complete. Thus sa!s the Apostle. +All $hatsoe"er !oudo in $ord or
$or*# do all in the name of the 2ord 9esus Christ.+%03' The reason is (ecause +our helpis in the name of the
2ord.+%04' Sometimes it happens that one (eins a $or* imprudentl! (! startin$ith a "o$# for instance# and
then not completin either the $or* or the "o$. And this aain is ta*in)od's name in "ain. +If thou hast "o$ed
an!thin to )od# defer not to pa! it.+%07' +Io$ and pa! to
the 2ord !our )od8 all !e that are round a(out Him (rin presents.+%0:' +For an unfaithful andfoolish promise
displeaseth Him.+%0;'
:&
EN/NATES
&. +He $ho requires that honor (e paid Him# also demands that $e spea* of Him $ith re"erence# andHe for(ids
the contrar!. . . . There are those $ho are so (linded (! dar*ness of error as not to fear to(laspheme His name#
$hom the Anels lorif!. @en are not deterred (! this Commandment from
shamelessl! and darinl! outrain His di"ine ma=est! e"er! da!# or rather e"er! hour and momentof the da!.
Who does not *no$ that e"er! assertion is accompanied $ith an oath and teems $ith
curses and imprecations? To such lenths has this impiet! (een carried that one scarcel! (u!s orsells# or
transacts ordinar! (usiness of an! sort# $ithout ha"in recourse to s$earin# and $ho# e"enin matters the most
unimportant and tri"ial# does not profane the most hol! name of )od thousands oftimes+ F+Homan Catechism#+
+Second Commandment#+ ,G. See also teachin of St. Thomas in
+Summa Theol.#+ IIDII# B. l555i5# art. 0# 4# 7.
,. 6s. 5i. 0.
0. Mach# "iii. &:.
3. +I(id.#+ 5iii. 0.
4. He(.# i". &0.
7. 6s. ". :.
:. He(.# "i. &7.
http.JJ$$$.cin.orJusersJ=amesJe(oo*sJmasterJaquinasJacomm>,.htm F0 of 4G,>>7D>:D>3 &&.>:.,<
;. 6s. 5ciii. &&.
<. /eut.# ". &&.
&>. @att.# ". 00D03.
&&. 9ames# iii. ;.
&,. @att.# ". 03# 0:. +It cannot (e stated that these $ords condemn oaths uni"ersall! and under allcircumstances#
since the Apostles and Aur 2ord Himself made frequent use of oaths F/eut.# "i. &086s. l5ii. &,8 II Cor.# i. ,08
6hilem.# ;8 Apoc.# 5. 7G. The o(=ect of the 2ord $as rather to repro"e theper"erse opinion of the 9e$s# $hich $as
to the effect that the onl! thin to (e a"oided in an oath $asa lie. . . . For oaths ha"e (een instituted on account of
human frailt!. The! (espea* the inconstanc! ofhim $ho ta*es it or the stu((ornness of him $ho refuses to
(elie"e $ithout it. Ho$e"er# an oath can
(e =ustified (! necessit!. When Aur 2ord sa!s# '2et !our speech (e. ?ea# !ea8 No# no#' He e"identl!for(ids the
ha(it of s$earin in familiar con"ersation and on tri"ial matters+ F+Homan Catechism#++loc. cit.#+ &<G.
&0. @att.# ". 0:.
&3. Ecclus.# 55iii. <# &>.
&4. 6s. i". 0.
&7. @ar*# "i.
:,
&:. 9erem.# i". ,. Althouh to constitute an oath it is sufficient to call )od to $itness# !et to ma*e ahol! and =ust
oath man! other conditions are required. . . . The $ords %of 9eremias# cited a(o"e'
(riefl! sum up all the conditions that constitute the perfection of an oath# namel!# truth# =udment#=ustice
F+Homan Catechism.# +loc. cit.#+ &&G.
&;. Wis.# 5iii. &.
&<. 2e"it.# 55i". &7.
,>. /eut.# "i. &0.
,&. E5od.# 55iii. &0.
,,. Cor.# i. ,0.
,0. I Cor.# "i. &&.
,3. 9erem.# 5i". <.
,4. Isa.# i". &.
,7. Hom.# 5. &3.
,:. +I(id.#+ &0.
,;. Isa.# 5liii. :.
,<. @att.# ". &7.
0>. Hom.# ii. ,3.
0&. 6ro".# 5"iii. &>.
0,. @ar*# 5"i. &:.
00. Acts# i". &,.
03. Col.# iii. &:.
04. 6s. c55iii. ;.
07. Eccles.# ". 0.
0:. 6s. l55". &,.
0;. Eccles.# ". 0.
:0
THE CATECHIS@ AF ST. THA@AS ABCINAS. The Ten Commandments D Third Commandment
THE THIH/ CA@@AN/@ENT. +Hemem(er that ?ou Keep
Hol! the Sa((ath /a!.+
This is the Third Commandment of the la$# and "er! suita(l! is it so. For $e are first commanded toadore )od
in our hearts# and the Commandment is to $orship one )od. +Thou shalt not ha"e straneods (efore @e.+ In
the Second Commandment $e are told to re"erence )od (! $ord. +Thou shalt
not ta*e the name of the 2ord th! )od in "ain.+ The Third commands us to re"erence )od (! act. Itis.
+Hemem(er that thou *eep hol! the Sa((ath da!.+%&' )od $ished that a certain da! (e set aside on$hich men
direct their minds to the ser"ice of the 2ord.
HEASANS FAH THIS CA@@AN/@ENT
There are fi"e reasons for this Commandment. The first reason $as to put aside error# for the Hol!Spirit sa$ that
in the future some men $ould sa! that the $orld had al$a!s e5isted. +In the last da!sthere shall come deceitful
scoffers# $al*in after their o$n lusts# sa!in. Where is His promise or Hiscomin? For since the time that the
fathers slept# all thins continue as the! $ere from the (einninof creation. For this the! are $illfull! inorant
of# that the hea"ens $ere (efore# and the earth out of
$ater# and throuh $ater# created (! the $ord of )od.+%,' )od# therefore# $ished that one da! should(e set aside
in memor! of the fact that He created all thins in si5 da!s# and that on the se"enth da!
He rested from the creation of ne$ creatures. This is $h! the 2ord placed this Commandment in thela$# sa!in.
+Hemem(er that thou *eep hol! the Sa((ath da!.+
The 9e$s *ept hol! the Sa((ath in memor! of the first creation8 (ut Christ at His comin (rouhta(out a ne$
creation. For (! the first creation an earthl! man $as created# and (! the second a
hea"enl! man $as formed. +For in Christ 9esus neither circumcision a"aileth an! thin# noruncircumcision# (ut a
ne$ creature.+%0' This ne$ creation is throuh race# $hich came (! theHesurrection. +That as Christ is risen
from the dead (! the lor! of the Father# so $e also ma! $al*in ne$ness of life. For if $e ha"e (een planted
toether in the li*eness of His death# so shall $e also(e in the li*eness of His resurrection.+%3' And thus# (ecause
the Hesurrection too* place on Sunda!#$e cele(rate that da!# e"en as the 9e$s o(ser"ed the Sa((ath on account
of the first creation.%4'
The second reason for this Commandment is to instruct us in our faith in the Hedeemer. For the fleshof Christ
$as not corrupted in the sepulchre# and thus it is said. +@oreo"er @! flesh also shall rest inhope.+%7' +Nor $ilt
Thou i"e Th! hol! one to see corruption.+%:' Wherefore# )od $ished that the
Sa((ath should (e o(ser"ed# and that =ust as the sacrifices of the Ald 2a$ sinified the death ofChrist# so should
the quiet of the Sa((ath sinif! the rest of His (od! in the sepulchre. 1ut $e do notno$ o(ser"e these sacrifices#
(ecause $ith the ad"ent of the realit! and the truth# fiures of it must
cease# =ust as the dar*ness is dispelled $ith the risin of the sun. Ne"ertheless# $e *eep the Saturda!sin
"eneration of the 1lessed Iirin# in $hom remained a firm faith on that Saturda! $hile Christ $as
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:3
dead.
The third reason is that this Commandment $as i"en to strenthen and foreshado$ the fulfillment ofthe
promise of rest. For rest indeed $as promised to us. +And it shall come to pass on that da!# that
$hen )od shall i"e thee rest from th! la(or# and from th! "e5ation# and from the hard (ondae#$here$ith thou
didst ser"e (efore.+%;' +@! people shall sit in the (eaut! of peace# and in the
ta(ernacle of confidence# and in $ealth! rest.+%<'
We hope for rest from three thins. from the la(ors of the present life# from the strules oftemptations# and from
the ser"itude of the de"il. Christ promised this rest to all those $ho $ill cometo Him. +Come to @e# all !e that
la(or and are (urdened# and I $ill refresh !ou. Ta*e up @! !o*e
upon !ou# and
learn of @e# (ecause I am mee* and hum(le of heart8 and !ou shall find rest to !our souls. For @!!o*e is s$eet
and @! (urden liht.+%&>'
Ho$e"er# the 2ord# as $e *no$# $or*ed for si5 da!s and on the se"enth He rested# (ecause it isnecessar! to do a
perfect $or*. +1ehold $ith !our e!es ho$ I ha"e la(ored a little# and ha"e foundmuch rest to @!self.+%&&' For
the period of eternit! e5ceeds the present time incompara(l! more thana thousand !ears e5ceeds one da!.
Fourthl!# this Commandment $as i"en for the increase of our lo"e. +For the corrupti(le (od! is aload upon the
soul.+%&,' And man al$a!s tends do$n$ards to$ards earthl! thins unless he ta*esmeans to raise himself a(o"e
them. It is indeed necessar! to ha"e a certain time for this8 in fact# somedo this continuall!. +I $ill (less the 2ord
at all times# His praise shall e"er (e in m! mouth.+%&0' Andaain. +6ra! $ithout ceasin.+%&3' These shall en=o!
the e"erlastin Sa((ath. There are others $ho
do this Fi.e.# e5cite lo"e for )odG durin a certain portion of the da!. +Se"en times a da! I ha"e i"enpraise to
Thee.+%&4' And some# in order to a"oid (ein entirel! apart from )od# find it necessar! to
ha"e a fi5ed da!# lest the! (ecome too lu*e$arm in their lo"e of )od. +If !ou call the Sa((athdelihtful . . . then
shalt thou (e delihted in the 2ord.+%&7' Aain. +Then shalt thou a(ound indelihts of the Almiht!# and shalt lift
up th! face to )od.+%&:' And accordinl! this da! is not setaside for the sole e5ercise of ames# (ut to praise and
pra! to the 2ord )od. Wherefore# St. Auustinesa!s that it is a lesser e"il to plouh than to pla! on this da!.%&;'
2astl!# $e are i"en this Commandment in order to e5ercise $or*s of *indliness to those $ho aresu(=ect to us.
For some are so cruel to themsel"es and to others that the! la(or ceaselessl! all on
account of mone!. This is true especiall! of the 9e$s# $ho are most a"aricious. +A(ser"e the da! ofthe Sa((ath
to sanctif! it . . . that th! manDser"ant and th! maidDser"ant ma! rest# e"en as
th!self.+%&<' This Commandment# therefore# $as i"en for all these reasons.
FHA@ WHAT WE SHAC2/ A1STAIN AN THE SA11ATH
+Hemem(er that !ou *eep hol! Fsanctif!G the Sa((ath da!.+ We ha"e alread! said that# as the 9e$scele(rated the
Sa((ath# so do $e Christians o(ser"e the Sunda! and all principal feasts. 2et us no$see in $hat $a! $e should
*eep these da!s. We ouht to *no$ that )od did not sa! to +*eep+ the
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Sa((ath# (ut to remem(er to *eep it hol!. The $ord +hol!+ ma! (e ta*en in t$o $a!s. Sometimes+hol!+
FsanctifiedG is the same as pure. +1ut !ou are $ashed# (ut !ou are sanctified+%,>' Fthat is#
:4
made hol!G. Then aain at times +hol!+ is said of a thin consecrated to the $orship of )od# as# forinstance# a
place# a season# "estments# and the hol! "essels. Therefore# in these t$o $a!s $e ouht tocele(rate the feasts#
that is# (oth purel! and (! i"in oursel"es o"er to di"ine ser"ice.
We shall consider t$o thins reardin this Commandment. First# $hat should (e a"oided on a feastda!# and
secondl!# $hat $e should do. We ouht to a"oid three thins. The first is ser"ile $or*.
A"oidance of Ser"ile Wor*.DD+Neither do !e an! $or*8 sanctif! the Sa((ath da!.+%,&' And so also itis said in the
2a$. +?ou shall do no ser"ile $or* therein.+%,,' No$# ser"ile $or* is (odil! $or*8
$hereas +free $or*+ Fi.e.# nonDser"ile $or*G is done (! the mind# for instance# the e5ercise of theintellect and
such li*e. And one cannot (e ser"ilel! (ound to do this *ind of $or*.
When Ser"ile Wor* Is 2a$ful.DDWe ouht to *no$# ho$e"er# that ser"ile $or* can (e done on theSa((ath for
four reasons. The first reason is necessit!. Wherefore# the 2ord e5cused the disciples
pluc*in the ears of corn on the Sa((ath# as $e read in St. @atthe$ F5ii. 0D4G. The second reason is$hen the
$or* is done for the ser"ice of the Church8 as $e see in the same )ospel ho$ the priests didall thins necessar!
in the Temple on the Sa((ath da!. The third reason is for the ood of our
neih(or8 for on the Sa((ath the Sa"iour cured one ha"in a $ithered hand# and He refuted the 9e$s$ho
reprimanded Him# (! citin the e5ample of the sheep in a pit F+i(id.+G. And the fourth reason isthe authorit! of
our superiors. Thus# )od commanded the 9e$s to circumcise on the Sa((ath.%&0'
A"oidance of Sin and Nelience on the Sa((ath.DDAnother thin to (e a"oided on the Sa((ath is sin.+Ta*e heed
to !our souls# and carr! no (urdens on the Sa((ath da!.+%,3' This $eiht and (urden on
the soul is sin. +@! iniquities as a hea"! (urden are (ecome hea"! upon me.+%,4' No$# sin is aser"ile $or*
(ecause +$hosoe"er committeth sin is the ser"ant of sin.+%,7' Therefore# $hen it is said#+?ou shall do no ser"ile
$or* therein#+%,:' it can (e understood of sin. Thus# one "iolates this
commandment as often as one commits sin on the Sa((ath8 and so (oth (! $or*in and (! sin )od isoffended.
%,;' +The Sa((aths and other festi"als I $ill not a(ide.+ And $h!? +1ecause !our
assem(lies are $ic*ed. @! soul hateth !our ne$ moon%,<' and !our solemnities8 the! are (ecometrou(lesome to
me.+%0>'
Another thin to a"oid on the Sa((ath is idleness. +For idleness hath tauht much e"il.+%0&' St.9erome sa!s.
+Al$a!s do some ood $or*# and the de"il $ill al$a!s find !ou occupied.+%0,' Hence#it is not ood for one to
*eep onl! the principal feasts# if on the others one $ould remain idle. +The
Kin's honor lo"eth =udment#+%00' that is to sa!# discretion. Wherefore# $e read that certain of the9e$s $ere in
hidin# and their enemies fell upon them8 (ut the!# (elie"in that the! $ere not a(le todefend themsel"es on the
Sa((ath# $ere o"ercome and *illed.%03' The same thin happens to man!$ho are idle on the feast da!s. +The
enemies ha"e seen her# and ha"e moc*ed at her Sa((aths.+%04'1ut all such should do as those 9e$s did# of $hom
it is said. +Whosoe"er shall come up aainst us tofiht on the Sa((ath da!# $e $ill fiht aainst him.+%07'
WITH WHAT THE SA11ATH AN/ FEASTS SHAC2/ 1E ACCC6IE/
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+Hemem(er that thou *eep hol! the Sa((ath da!.+ We ha"e alread! said that man must *eep the feastda!s hol!8
and that +hol!+ is considered in t$o $a!s# namel!# +pure+ and +consecrated to )od.+
@oreo"er# $e ha"e indicated $hat thins $e should a(stain from on these da!s. No$ it must (esho$n $ith $hat
$e should occup! oursel"es# and the! are three in num(er.
:7
The Afferin of Sacrifice.DDThe first is the offerin of sacrifices.%0:' In the 1oo* of Num(ers F55"iiiGit is $ritten
ho$ )od ordered that on each da! there (e offered one lam( in the mornin and anotherin the e"enin# (ut on
the Sa((ath da! the num(er should (e dou(led. And this sho$ed that on the
Sa((ath $e should offer sacrifice to )od from all that $e possess. +All thins are Thine8 and $e ha"ei"en Thee
$hat $e recei"ed from Th! hand.+%0;' We should offer# first of all# our soul to )od#
(ein sorr! for our sins. +A sacrifice to )od is an afflicted spirit8+%0<' and also pra! for His (lessins.+2et m!
pra!er (e directed as incense in Th! siht.+%3>' Feast da!s $ere instituted for that spiritual
=o! $hich is the effect of pra!er. Therefore# on such da!s our pra!ers should (e multiplied.
Secondl!# $e should offer our (od!# (! mortif!in it $ith fastin.%3&' +I (eseech !ou therefore#(rethren# (! the
merc! of )od# that !ou present !our (odies a li"in sacrifice#+%3,' and also (!praisin )od. +The sacrifice of
praise shall honor @e.+%30' And thus on these da!s our h!mns should(e more numerous. Thirdl!# $e should
sacrifice our possessions (! i"in alms. +And do not foret
to do ood# and to impart8 for (! such sacrifice )od's fa"or is o(tained.+%33' And this alms ouht to(e more than
on other da!s (ecause the Sa((ath is a da! of common =o!s. +Send portions to them thatha"e not prepared for
themsel"es# (ecause it is the hol! da! of the 2ord.+%34'
Hearin of )od's Word.DDAur second dut! on the Sa((ath is to (e eaer to hear the $ord of )od. Thisthe 9e$s
did dail!. +The "oices of the prophets $hich are read e"er! Sa((ath.+%37' Therefore
Christians# $hose =ustice should (e more perfect# ouht to come toether on the Sa((ath to hearsermons and
participate in the ser"ices of the ChurchE +He that is )od# heareth the $ords of
)od.+%3:' We li*e$ise ouht to spea* $ith profit to others. +2et no e"il speech proceed from !ourmouth8 (ut
that $hich is ood unto sanctification.+%3;' These t$o practices are ood for the soul ofthe sinner# (ecause the!
chane his heart for the (etter. +Are not @! $ords as a fire# saith the 2ord#and as a hammer that (rea*eth the
roc* in pieces?+%3<' The opposite effect is had on those# e"en theperfect# $ho neither spea* nor hear profita(le
thins. +E"il communications corrupt ood manners.A$a*e# !e =ust# and sin not.+%4>' +Th! $ords ha"e I hidden
in m! heart.+%4&' )od's $ord enlihtensthe inorant. +Th! $ord is a lamp to m! feet.+%4,' It inflames the
lu*e$arm. +The $ord of the 2ordinflamed him.+%40'
THE S6IHITCA2 SA11ATH
The contemplation of di"ine thins ma! (e e5ercised on the Sa((ath. Ho$e"er# this is for the moreperfect.%43'
+A taste# and see that the 2ord is s$eet#+%44' and this is (ecause of the quiet of the soul.For =ust as the tired (od!
desires rest# so also does the soul. 1ut the soul's proper rest is in )od. +1eThou unto me a )od# a protector# and a
house of refue.+%47' +There remaineth therefore a da! of restfor the people of )od. For he that is entered into
his rest# the same also hath rested from his $or*s# as)od did from His.+%4:' When I o into m! house# I shall
repose m!self $ith her+ Fi.e.# WisdomG.%4;'
Ho$e"er# (efore the soul arri"es at this rest# three other rests must precede. The first is the rest from
the turmoil of sin. +1ut the $ic*ed are li*e the rain sea $hich cannot rest.+%4<' The second rest isfrom the
passions of the flesh# (ecause +the flesh lusteth aainst the spirit# and the spirit aainst theflesh.+%7>' The third is
rest from the occupations of the $orld. +@artha# @artha# thou art careful andart trou(led a(out man!
thins.+%7&'
THE HEAIEN2? SA11ATH%7,'
And then after all these thins the soul rests peacefull! in )od. +If thou call the Sa((ath delihtful . . .then shalt
thou (e delihted in the 2ord#+%70' The Saints a"e up e"er!thin to possess this rest# +for
::
it is a pearl of reat price $hich a man ha"in found# hid it# and for =o! thereof oeth and selleth allthat he hath#
and (u!eth that field.+%73' This rest in truth is eternal life and hea"enl! =o!. +This is m!rest for e"er and e"er8
here $ill I d$ell# for I ha"e chosen it.+%74' And to this rest ma! the 2ord (rinus allE
EN/NATES
&. St. Thomas also treats of this Commandment in the +Summa Theoloica#+ Ill B. cii# art. 3# &>8+i(id.#+ IIDII# B.
c55ii# art. 3.
,. II 6eter# iii. 0D4.
0. )al.# "i. &4.
3. Hom.# "i. 3D4.
4. +The Apostles# therefore# resol"ed to consecrate the first of the se"en da!s of the $ee* to thedi"ine $orship#
and the! called it 'the 2ord's /a!.' St. 9ohn ma*es mention of 'the 2ord's /a!' in theApocal!pse Fi. &>G# and St.
6aul commands collections to (e made 'on the first da! of the $ee*' FI
Cor.# 5"i. ,G. . . . From all this $e learn that e"en then the 2ord's /a! $as *ept hol! in theChurch. . . . The
Church of )od has thouht it $ell to transfer the cele(ration and o(ser"ance of theSa((ath to Sunda!. An that
da! liht first shone on the $orld $hen the 2ord arose on that da!# andthe ate of eternal life $as thro$n open to
us and $e $ere called out of dar*ness into liht. . . . Wealso learn from the Hol! Scriptures that the first da! of
the $ee* $as held sacred for other reasons#"i-.# on that da! the creation (ean# and on that da! the Hol! )host
descended upon the
Apostles+ F+Homan Catechism.+ Third Commandment# :# &;G.
7. 6s. 5". <.
:. +I(id.#+ &>.
;. Isa.# 5i". 0.
<. +I(id.#+ 555ii. &;.
&>. @att.# 5i. ,;D0>.
&&. Ecclus.# li. 04.
&,. Wis.# i5. &4.
&0. 6s. 555iii. ,.
&3. I Thess.# ". &:.
&4. 6s. c5"iii. &73.
&7. Isa.# l"iii. &0D&3.
&:. 9o( 55ii. ,7.
&;. This is a reference to the reat pu(lic spectacles and ames.
:;
&<. /eut.# ". &,D&3.
,>. I Cor.# "i. &&.
,&. 9erem.# 5"ii. ,,.
,,. 2e"it.# 55iii. ,4.
,0. 9ohn# "ii. ,,D,0.
,3. 9erem.# 5"iii. ,&.
,4. 6s. 555"ii. 4.
,7. 9ohn# "iii. 03.
,:. 2e"it.# iii. ,4.
,;. St. Thomas' comparison of sin and ser"ile $or* follo$s from the $ords. +Whosoe"er committethsin is the
ser"ant of sin#+ quoted a(o"e. This does not mean that commission of sin on the Sa((ath
chanes the species of the sin or ra"el! increases its malice.
,<. This refers to the cele(ration and special sacrifices offered on the first da! of the month. The 2ord
here is displeased not $ith the e5ternal ritual itself# (ut $ith the lac* of proper internal dispositionson the part of
the 9e$s.
0>. Isa.# i. &0.
0&. Ecclus.# 555iii. ,<.
0,. +Ep. ad Husticum.+
00. 6s. 5c"iii. 3.
03. I @ach# ii. 0&D0;.
04. 2am.# i. :.
07. I @ach.# ii. 3&.
0:. For the Catholic# of course# the reat Sacrifice is that of the @ass. And $e are (ound to assist at@ass on
Sunda!s and Hol!da!s of o(liation unless $e are e5cused for serious reason. +The pastorshould not omit to
teach the faithful $hat $ords and actions the! should perform on the festi"al da!s.These are. to o to church and
there $ith true piet! and de"otion assist at the cele(ration of the Hol!Sacrifice of the @ass8 and to approach
frequentl! the Sacraments of the Church $hich $ere institutedfor our sal"atlon+ F+Homan Catechism#+ +Third
Commandment#+ ,4G.
0;. I 6aral.# 55i5. &3.
0<. 6s. l. &<.
3>. 6s. c5l. ,.
:<
3&. St. Thomas here refers not to the +fast of affliction+ F+=e=unium afflictionis+G (ut to the +fast of=o!+
F+ie=unium e5ultationis+G# $hich is a =o!ful liftin of the mind to hiher thins and proceedsfrom the Hol! )host
$ho is the spirit of li(ert! Fcfr. +Summa Theol.#+ III# B. c5l"ii# art. 4G.
3, Hom.# 5ii. &.
30. 6s. 5li5. ,0.
33. He(.# 5iii. &7.
34. II Esdras# "iii. &>.
37. Acts# 5iii. ,:.
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3:. 9ohn# "iii. 3:.
3;. Eph.# i". ,<.
3<. 9erem.# 55iii. ,<.
4>. I Cor.# 5". 00.
4&. 6s. c5"iii. &&.
4,. +I(id.#+ &>4.
40. 6s. ci". &<.
43. +The spiritual Sa((ath consists in a hol! and m!stical rest $herein# the carnal man F"etus homo#Hom.# "i. 3G
(ein (uried $ith Christ# the ne$ man is rene$ed to life and carefull! applies himself toe5ercise the spirit of
Christian piet!+ F+Homan Calechism#+ +Third Commandment#+ &4G.
44. 6s. 555iii. <.
47. 6s. 555. 0.
4:. He(.# i". <D&>.
4;. Wis.# "iii. &7.
4<. Isa.# l"ii. ,>.
7>. )al.# ". &:.
7&. 2u*e# 5. 3&.
7,. +The hea"enl! Sa((alh# as St. C!ril o(ser"es on the $ords of St. 6aul# 'There remaineth thereforea da! of
rest for the people of )od' FEph.# ". ;G# is that life in $hich# li"in $ith Christ# $e shall
e5perience all =o! and all sin $ill (e $iped a$a! F+In 9oan.#+ li(. 3G. And in this "ision of )od thesouls of the
saints shall o(tain e"er! ood+ F+Homan Catechism#+ +loc. cit.#+ &7G.
70. Isa.# l"iii. &0D&3.
73. @att.# 5iii. 33D37.
;>
74. 6s. c555i. &3.
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http.JJ$$$.cin.orJusersJ=amesJe(oo*sJmasterJaquinasJacomm>0.htm F< of <G,>>7D>:D>3 &&.>:.0&
THE CATECHIS@ AF ST. THA@AS ABCINAS. The Ten Commandments D Fourth Commandment
THE FACHTH CA@@AN/@ENT. +Honor th! father and th!
mother# that thou ma!est (e lonDli"ed upon the land $hich
the 2ord th! )od $ill i"e thee.+%&'
6erfection for man consists in the lo"e of )od and of neih(or. No$# the three Commandments$hich $ere
$ritten on the first ta(let pertain to the lo"e of )od8 for the lo"e of neih(or there $erethe se"en
Commandments on the second ta(let. 1ut $e must +lo"e# not in $ord nor in tonue# (ut indeed and in truth.+%,'
For a man to lo"e thus# he must do t$o thins# namel!# a"oid e"il and do ood.Certain of the Commandments
prescri(e ood acts# $hile others for(id e"il deeds. And $e must also*no$ that to a"oid e"il is in our po$er8 (ut
$e are incapa(le of doin ood to e"er!one. Thus# St.
Auustine sa!s that $e should lo"e all# (ut $e are not (ound to do ood to all. 1ut amon those to$hom $e are
(ound to do ood are those in some $a! united to us. Thus# +if an! man ha"e not careof his o$n and especiall!
of those of his house# he hath denied the faith.+%0' No$# amonst all our
relati"es there are none closer than our father and mother. +We ouht to lo"e )od first#+ sa!s St.Am(rose# +then
our father and mother.+ Hence# )od has i"en us the Commandment. +Honor th!father and th! mother.+%3'
The 6hilosopher also i"es another reason for this honor to parents# in that $e cannot ma*e an equalreturn to our
parents for the reat (enefits the! ha"e ranted to us8 and# therefore# an offended parenthas the riht to send his
son a$a!# (ut the son has no such riht.%4' 6arents# indeed# i"e their
children three thins. The first is that the! (rouht them into (ein. +Honor th! father# and foret notthe
roanins of th! mother8 remem(er that thou hadst not (een (orn (ut throuh them.+%7' Secondl!#the! furnished
nourishment and the support necessar! for life. For a child comes na*ed into the
$orld# as 9o( relates Fi. ,3G# (ut he is pro"ided for (! his parents. The third is instruction. +We ha"ehad fathers of
our flesh for instructors.+%
:' +Hast thou children? Instruct them.+%;'
6arents# therefore# should i"e instruction $ithout dela! to their children# (ecause +a !oun manaccordin to his
$a!# e"en $hen he is old $ill not depart from it.+%<' And aain. +It is ood for aman $hen he hath (orne the
!o*e from his !outh.+%&>' No$# the instruction $hich To(ias a"e hisson FTo(.# i"G $as this. to fear the 2ord and
to a(stain from sin. This is indeed contrar! to those
;&
parents $ho appro"e of the misdeeds of their children. Children# therefore# recei"e from their parents(irth#
nourishment# and instruction.
WHAT CHI2/HEN AWE 6AHENTS
No$# (ecause $e o$e our (irth to our parents# $e ouht to honor them more than an! other
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superiors# (ecause from such $e recei"e onl! temporal thins. +He that feareth the 2ord honoreth hisparents# and
$ill ser"e them as his masters that (rouht him into the $orld. Honor th! father in $or*and $ord and all
patience# that a (lessin ma! come upon thee from him.+%&&' And in doin this !oushall also honor th!self#
(ecause +the lor! of a man is from honor of his father# and a father $ithouthonor is the disrace of his son.+%&,'
Aain# since $e recei"e nourishment from our parents in our childhood# $e must support them intheir old ae.
+Son# support the old ae of th! father# and rie"e him not in his life. And if his
understandin fail# ha"e patience $ith him8 and despise him not $hen thou art in th! strenth. . . . Af$hat an e"il
fame is he that forsa*eth his fatherE And he is cursed of )od that anereth his
mother.+%&0' For the humiliation of those $ho act contrar! to this# Cassiodorus relates ho$ !ounstor*s# $hen
the parents ha"e lost their feathers (! approachin old ae and are una(le to find
suita(le food# ma*e the parent stor*s comforta(le $ith their o$n feathers# and (rin (ac* food fortheir $ornDout
(odies. Thus# (! this affectionate e5chane the !oun ones repa! the parents for $hatthe! recei"ed $hen the!
$ere !oun.+%&3'
We must o(e! our parents# for the! ha"e instructed us. +Children# o(e! !our parents in allthins.+%&4' This
e5cepts# of course# those thins $hich are contrar! to )od. St. 9erome sa!s that theonl! lo!alt! in such cases is
to (e cruel.%&7' +If an! man hate not his father and mother . . . he cannot(e @! disciple.+%&:' This is to sa! that
)od is in the truest sense our Father. +Is not He th! Father
$ho hath possessed thee# and hath made thee# and created thee?+%&;'
HEWAH/S FAH KEE6IN) THIS CA@@AN/@ENT
+Honor th! father and th! mother.+ Amon all the Commandments# this one onl! has the additional$ords. +that
thou ma!est (e lonDli"ed upon the land.+ The reason for this is lest it (e thouht thatthere is no re$ard for those
$ho honor their parents# seein that it is a natural o(liation. Hence it
must (e *no$n that fi"e most desira(le re$ards are promised those $ho honor their parents.
)race and )lor!.DDThe first re$ard is race for the present life# and lor! in the life to come# $hichsurel! are
reatl! to (e desired. +Honor th! father . . . that a (lessin ma! come upon thee from )od#and His (lessin ma!
remain in the latter end.+%&<' The "er! opposite comes upon those $ho
dishonor their
parents8 indeed# the! are cursed in the la$ (! )od.%,>' It is also $ritten. +He that is un=ust in that$hich is little#
is un=ust also in that $hich is reater.+%,&' 1ut this our natural life is as nothin
compared $ith the life of race. And so# therefore# if !ou do not ac*no$lede the (lessin of thenatural life
$hich !ou o$e to !our parents# then !ou are un$orth! of the life of race# $hich is
reater# and all the more so for the life of lor!# $hich is the reatest of all (lessins.
;,
A 2on 2ife.DDThe second re$ard is a lon life. +That thou ma!est (e lonli"ed upon the land.+ For+he that
honoreth his father shall en=o! a lon life.+%,,' No$# that is a lon life $hich is a full life#and it is not o(ser"ed
in time (ut in acti"it!# as the 6hilosopher o(ser"es. 2ife# ho$e"er# is full
inasmuch as it is a life of "irtue8 so a man $ho is "irtuous and hol! en=o!s a lon life e"en if in (od!he dies
!oun. +1ein perfect in a short space# he fulfilled a lon time8 for his soul pleased )od.+%,0'
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Thus# for e5ample# he is a ood merchant $ho does as much (usiness in one da! as another $ould doin a !ear.
And note $ell that it sometimes happens that a lon life ma! lead up to a spiritual as $ell asa (odil! death# as
$as the case $ith 9udas. Therefore# the re$ard for *eepin this Commandment is alon life for the (od!. 1ut the
"er! opposite# namel!# death is the fate of those $ho dishonor their
parents. We recei"e our life from them8 and =ust as the soldiers o$e fealt! to the *in# and lose theirrihts in case
of an! treacher!# so also the! $ho dishonor their parents deser"e to forfeit their li"es.+The e!e that moc*eth at
his father and that despiseth the la(or of his mother in (earin him# let thera"ens pic* it out# and the !oun
eales eat it.+%,3' Here +the ra"ens+ sinif! officials of *ins andprinces# $ho in turn are the +!oun eales.+ 1ut
if it happens that such are not (odil! punished# the!ne"ertheless cannot escape death of the soul. It is not $ell#
therefore# for a father to i"e too much
po$er to his children. +)i"e not to son or $ife# (rother or friend# po$er o"er thee $hile thou li"est8and i"e not
th! estate to another# lest thou repent.+%,4'
The third re$ard is to ha"e in turn rateful and pleasin children. For a father naturall! treasures hischildren# (ut
the contrar! is not al$a!s the case. +He that honoreth his father shall ha"e =o! in his
o$n children.+%,7' Aain. +With $hat measure !ou mete# it shall (e measured to !ou aain.+%,:' Thefourth
re$ard is a praise$orth! reputation. +For the lor! of a man is from the honor of his
father.+%,;' And aain. +Af $hat an e"il fame is he that forsa*eth his father?+%,<' A fifth re$ard isriches. +The
father's (lessin esta(lisheth the houses of his children# (ut the mother's curse rooteth upthe foundation.+%0>'
THE /IFFEHENT A662ICATIANS AF FATHEH
+Honor th! father and th! mother.+ A man is called father not onl! (! reason of eneration# (ut alsofor other
reasons# and to each of these there is due a certain re"erence. Thus# the Apostles and the
Saints are called fathers (ecause of their doctrine and their e5emplification of faith. +For if !ou ha"eten
thousands instructors in Christ# !et not man! fathers. For in Christ 9esus# (! the ospel# I ha"e
(eotten !ou.+%0&' And aain. +2et us no$ praise men of reno$n and our fathers in their
eneration.+%0,' Ho$e"er# let us praise them not in $ord onl!# (ut (! imitatin them8 and $e do thisif nothin is
found in us contrar! to $hat $e praise in them.
Aur superiors in the Church are also called fathers8 and the! too are to (e respected as the ministersof )od.
+Hemem(er !our prelates# . . . $hose faith follo$# considerin the end of their
con"ersation.+%00' And aain. +He that heareth !ou# heareth @e8 and he that despiseth !ou# despiseth@e.+%03'
We honor them (! sho$in them o(edience. +A(e! !our prelates# and (e su(=ect to
them.+%04' And also (! pa!in them tithes. +Honor the 2ord $ith th! su(stance# and i"e Him of thefirst of th!
fruits.+%07'
Hulers and *ins are called fathers. +Father# if the prophet had (id thee do some reat thin# surel!thou shouldst
ha"e done it.+%0:' We call them fathers (ecause their $hole care is the ood of theirpeople. And $e honor them
(! (ein su(=ect to them. +2et e"er! soul (e su(=ect to hiher
;0
po$ers.+%0;' We should (e su(=ect to them not merel! throuh fear# (ut throuh lo"e8 and not merel!(ecause it
is reasona(le# (ut (ecause of the dictates of our conscience. 1ecause +there is no po$er (utfrom )od.+%0<' And
so to all such $e must render $hat $e o$e them. +Tri(ute# to $hom tri(ute is
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due8 custom# to $hom custom8 fear# to $hom fear8 honor# to $hom honor.+%3>' And aain. +@! son#fear the
2ord and the *in.+%3&'
Aur (enefactors also are called fathers. +1e merciful to the fatherless as a father.+%3,' He# too# is li*ea father
%$ho i"es his (ond' of $hom it is said. +Foret not the *indness of th! suret!.+%30' An theother hand# the
than*less shall recei"e a punishment such as is $ritten. +The hope of the unthan*ful
shall melt a$a! as the $inter's ice.+%33' Ald men also are called fathers. +As* th! father# and he $illdeclare to
thee8 th! elders and the! $ill tell thee.+%34' And aain. +Hise up (efore the hoar! head# andhonor the person of
the aed man.+%37' +In the compan! of reat men ta*e not upon thee to spea*8
and $hen the ancients are present# spea* not much.+%3:' +Hear in silence# and for th! re"erence oodrace shall
come to thee.+%3;' No$# all these fathers must (e honored# (ecause the! all resem(le to
some deree our Father $ho is in hea"en8 and of all of them it is said. +He that despiseth !ou#despiseth @e.+%3<'
EN/NATES
&. E5od.# 55. &,8 /eut.# ". &7.
,. I 9ohn# iii. &;.
0. I Tim.# ". ;.
3. St. Thomas also treats of the Fourth Commandment in +Summa Theol.#+ IIII# BB. c55ii# ci.
4. Aristotle# +Ethics.+
7. Ecclus.# "ii. ,<D0>.
:. He(.# 5ii. <.
;. Ecclus.# "ii. ,4.
<. 6ro". 55ii. 7.
&>. 2am.# iii. ,:.
&&. Ecclus. iii. &>.
&,. +I(id.#+ &0.
&0. +I(id.#+ &3# &4# &;.
&3. Epist.# li(. II.
;3
&4. Col.# iii. ,>.
&7. +Ad Heliod.+
&:. 2u*e# 5i". ,7.
&;. /eut.# 555ii. 7.
&<. Ecclus.# iii. <D&>.
,>. /eut.# 55"ii. &7.
,&. 2u*e# 5"i. &>.
,,. Ecclus.# iii. :.
,0. Wis.# i". &0.
,3. 6ro".# 555. &:.
,4. Ecclus.# 555iii. ,>.
,7. +I(id.#+ iii. 7.
,:. @att.# "ii. ,.
,;. Ecclus.# iii. &0.
,<. +I(id.#+ &;.
0>. +I(id.#+ &&.
0&. I Cor.# i". &4.
0,. Ecclus.# 5li". &.
00. He(.# 5iii. :.
03. 2u*e# 5. &7.
04. He(.# 5iii. &:.
07. 6ro".# iii. <.
0:. II Kins# ". &0.
0;. Hom.# 5iii. &.
0<. +I(id.#+ :
3>. +I(id.+
3&. 6ro".# 55i". ,&.
3,. Ecclus.# i". &>.
;4
30. +I(id.#+ 55i5. &<.
33. Wis.# 5"i. ,<.
34. /eut.# 555ii. :.
37. 2e".# 5i5. 0,.
3:. Ecclus.# 555ii. &0.
3;. +I(id.#+ <.
3<. 2u*e# 5. &7.
THE CATECHIS@ AF ST. THA@AS ABCINAS. The Ten Commandments D Fifth Commandment
THE FIFTH CA@@AN/@ENT. +Thou Shalt Not Kill.+
THE SIN AF KI22IN)
In the di"ine la$ $hich tells us $e must lo"e )od and our neih(or# it is commanded that $e notonl! do ood
(ut also a"oid e"il. The reatest e"il that can (e done to one's neih(or is to ta*e hislife. This is prohi(ited in the
Commandment. +Thou shalt not *ill.+%&'
Killin of Animals Is 2a$ful.DDIn connection $ith this Commandment there are three errors. Someha"e said that
it is not permitted to *ill e"en (rute animals. 1ut this is false# (ecause it is not a sin touse that $hich is
su(ordinate to the po$er of man. It is in the natural order that plants (e the
nourishment of animals# certain animals nourish others# and all for the nourishment of man. +E"en thereen
her(s ha"e I deli"ered them all to !ou.+%,' The 6hilosopher sa!s that huntin is li*e a =ust $ar.
%0' And St. 6aul sa!s. +Whatsoe"er is sold in the sham(les eat8 as*in no questions for conscience'sa*e.+%3'
Therefore# the sense of the Commandment is. +Thou shalt not *ill men.+
The E5ecution of Criminals.DDSome ha"e held that the *illin of man is prohi(ited altoether. The!(elie"e that
=udes in the ci"il courts are murderers# $ho condemn men to death accordin to the
la$s. Aainst this St. Auustine sa!s that )od (! this Commandment does not ta*e a$a! fromHimself the riht
to *ill. Thus# $e read. +I $ill *ill and I $ill ma*e to li"e.+%4' It is# therefore# la$fulfor a =ude to *ill accordin to
a mandate from )od# since in this )od operates# and e"er! la$ is a
command of )od. +1! @e *ins rein# and la$i"ers decree =ust thins.+%7' And aain. +For if thoudost that
$hich is e"il# fear8 for he (eareth not the s$ord in "ain. 1ecause he is )od's minister.+%:' To@oses also it $as
said. +Wi-ards thou shalt not suffer to li"e.+%;' And thus that $hich is la$ful to
;7
)od is la$ful for His ministers $hen the! act (! His mandate. It is e"ident that )od $ho is theAuthor of la$s#
has e"er! riht to inflict death on account of sin. For +the $aes of sin is death.+%<'Neither does His minister sin
in inflictin that punishment. The sense# therefore# of +Thou shalt not*ill+ is that one shall not *ill (! one's o$n
authorit!.%&>'
Suicide is 6rohi(ited.DDThere are those $ho held that althouh this Commandment for(ids one to *illanother# !et
it is la$ful to *ill oneself. Thus# there are the e5amples of Samson F9udes# 5"iG and Catoand certain "irins $ho
thre$ themsel"es into the flames# as St. Auustine relates in +The Cit! of
)od.+%&&' 1ut he also e5plains this in the $ords. +He $ho *ills himself# certainl! *ills a man.+%&,' Ifit is not
la$ful to *ill e5cept (! the authorit! of )od# then it is not la$ful to *ill oneself e5cept eitherupon the authorit!
of )od or instructed (! the Hol! )host# as $as the case of Samson. Therefore#
+thou shalt not *ill.+%&0'
Ather @eanins of +To Kill.+DDIt ouht to (e *no$n that to *ill a man ma! happen in se"eral $a!s.Firstl!# (!
one's o$n hand. +?our hands are full of (lood.+%&3' This is not onl! aainst charit!# $hich
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tells us to lo"e our neih(or as ourself. +No murderer hath eternal life a(idin in himself.+%&4' 1utalso it is
aainst nature# for +e"er! (east lo"eth its li*e.+%&7' And so it is said. +He that stri*eth a man$ith a $ill to *ill
him# shall (e put to death.+%&:' He $ho does this is more cruel than the $olf# of
$hich Aristotle sa!s that one $olf $ill not eat of the flesh of another $olf.%&;'
Secondl!# one *ills another (! $ord of mouth. This is done (! i"in counsel to an!one aainstanother (!
pro"ocation# accusation# or detraction. +The sons of men $hose teeth are $eapons andarro$s# and their tonue a
sharp s$ord.+%&<' Thirdl!# (! lendin aid# as it is $ritten. +@! son# $al*not thou $ith them . . . for their feet run
to e"il# and the! ma*e haste to shed (lood.+%,>' Fourthl!# (!consent. +The! are $orth! of death# not onl! the!
that do them# (ut the! also that consent to them thatdo them.+%,&' 2astl!# one *ills another (! i"in a partial
consent $hen the act could (e completel!
pre"ented. +/eli"er them that are led to death8+%,,' or# if one can pre"ent it# !et does not do sothrouh
nelience or a"arice. Thus# St. Am(rose sa!s. +)i"e food to him that is d!in of huner8 if!ou do not# !ou are
his murderer.+
We ha"e alread! considered the *illin of the (od!# (ut some *ill the soul also (! dra$in it a$a!from the life of
race# namel!# (! inducin it to commit mortal sin. +He $as a murderer from the
(einnin#+%,0' that is# in so far as he dre$ men into sin. Athers# ho$e"er# sla! (oth (od! and soul.This is
possi(le in t$o $a!s. first# (! the murder of one $ith child# $here(! the child is *illed (oth in(od! and soul8
and# secondl!# (! commitin suicide.
THE SIN AF AN)EH
Wh! We Are For(idden to 1e Anr!.DDIn the )ospel of St. @atthe$ Fchapter IG Christ tauht thatour =ustice
should (e reater than the =ustice of the Ald 2a$. This means that Christians should
o(ser"e the Commandments of the la$ more perfectl! than the 9e$s o(ser"ed them. The reason isthat reater
effort deser"es a (etter re$ard. +He $ho so$eth sparinl!# shall also reap sparinl!.+%,3'The Ald 2a$ promised
a temporar! and earthl! re$ard. +If !ou (e $illin and $ill hear*en to @e#
!ou shall eat the ood thins of the land.+%,4' 1ut in the Ne$ 2a$ hea"enl! and eternal thins arepromised.
Therefore# =ustice# $hich is the o(ser"ance of the Commandments# should (e more
enerous (ecause a reater re$ard is e5pected.
;:
The 2ord mentioned this Commandment in particular amon the others $hen He said. +?ou ha"eheard that it
$as said to them of old. Thou shalt not *ill. . . . 1ut I sa! to !ou that an!one $ho is
anr! $ith his (rother# shall (e in daner of the =udment.+%,7' 1! this is meant the penalt! $hichthe la$
prescri(es. +If an! man *ill his neih(or on set purpose# and (! l!in in $ait for him8 thoushalt ta*e him a$a!
from @! altar# that he ma! die.+%,:'
Wa!s of A"oidin Aner.DDNo$# there are fi"e $a!s to a"oid (ein anr!. The first is that one (e notquic*l!
pro"o*ed to aner. +2et e"er! man (e s$ift to hear# (ut slo$ to spea* and slo$ to aner.+%,;'The reason is that
aner is a sin# and is punished (! )od. 1ut is all aner contrar! to "irtue? There aret$o opinions a(out this. The
Stoics said that the $ise man is free from all passions8 e"en more# the!
maintained that true "irtue consisted in perfect quiet of soul. The 6eripatetics# on the other hand# heldthat the
$ise man is su(=ect to aner# (ut in a moderate deree. This is the more accurate opinion. It ispro"ed firstl! (!
authorit!# in that the )ospel sho$s us that these passions $ere attri(uted to Christ#
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in $hom $as the full fountainhead of $isdom. Then# secondl!# it is pro"ed from reason. If all thepassions $ere
opposed to "irtue# then there $ould (e some po$ers of the soul $hich $ould (e
$ithout ood purpose8 indeed# the! $ould (e positi"el! harmful to man# since the! $ould ha"e noacts in
*eepin $ith them. Thus# the irasci(le and concupisci(le po$ers $ould (e i"en to man to nopurpose. It must#
therefore# (e concluded that sometimes aner is "irtuous# and sometimes it is not.
Three Considerations of Aner.DDWe see this if $e consider aner in three different $a!s. First# as ite5ists solel!
in the =udment of reason# $ithout an! pertur(ation of soul8 and this is more properl!
not aner (ut =udment. Thus# the 2ord punishin the $ic*ed is said to (e anr!. +I $ill (ear the$rath of the
2ord (ecause I ha"e sinned aainst Him.+%,<'
Secondl!# aner is considered as a passion. This is in the sensiti"e appetite# and is t$ofold.Sometimes it is
ordered (! reason or it is restrained $ithin proper limits (! reason# as $hen one isanr! (ecause it is =ustl!
fittin to (e anr! and $ithin proper limits. This is an act of "irtue and iscalled rihteous aner. Thus# the
6hilosopher sa!s that mee*ness is in no $a! opposed to aner. This*ind of aner then is not a sin.
There is a third *ind of aner $hich o"erthro$s the =udment of reason and is al$a!s sinful#sometimes mortall!
and sometimes "eniall!. And $hether it is one or the other $ill depend on thato(=ect to $hich the aner incites#
$hich is sometimes mortal# sometimes "enial. This ma! (e mortalin t$o $a!s. either in its enus or (! reason of
the circumstances. For e5ample# murder $ould seemto (e a mortal sin in its enus# (ecause it is directl! opposite
to a di"ine Commandment. Thus#
consent to murder is a mortal sin in its enus# (ecause if the act is a mortal sin# then the consent to theact $ill (e
also a mortal sin. Sometimes# ho$e"er# the act itself is mortal in its enus# (ut#
ne"ertheless# the impulse is not mortal# (ecause it is $ithout consent. This is the same as if one ismo"ed (! the
impulse of concupiscence to fornication# and !et does not consent8 one does not
commit a sin. The same holds true of aner. For aner is reall! the impulse to a"ene an in=ur! $hichone has
suffered. No$# if this impulse of the passion is so reat that reason is $ea*ened# then it is a
mortal sin8 if# ho$e"er# reason is not so per"erted (! the passion as to i"e its full consent# then it$ill (e a "enial
sin. An the other hand# if up to the moment of consent# the reason is not per"erted (!the passion# and consent is
i"en $ithout this per"ersion of reason# then there is no mortal sin.
+Whosoe"er is anr! $ith his (rother# shall (e in daner of the =udment#+ must (e understood of thatimpulse of
passion tendin to do in=ur! to the e5tent that reason is per"ertedDDand this impulse#
;;
inasmuch as it is consented to# is a mortal sin.
Wh! We Should Not )et Anr! Easil!.DDThe second reason $h! $e should not (e easil! pro"o*ed toaner is
(ecause e"er! man lo"es li(ert! and hates restraint. 1ut he $ho is filled $ith aner is not
master of himself. +Who can (ear the "iolence of one pro"o*ed?+%0>' And aain. +A stone is hea"!#and sand
$eiht!# (ut the aner of a fool is hea"ier than (oth.+%0&'
Ane should also ta*e care that one does not remain anr! o"er lon. +1e !e anr!# and sin not.+%0,'And. +2et
not the sun o do$n upon !our aner.+%00' The reason for this is i"en in the )ospel (!Aur 2ord. +1e at
areement $ith th! ad"ersar! (etimes $hilst thou art in the $a! $ith him8 lest
perhaps the ad"ersar! deli"er thee to the =ude# and the =ude deli"er thee to the officer# and thou (ecast into
prison. Amen# I sa! to thee# thou shalt not o out from hence till thou repa! the last
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farthin.+%03'
We should (e$are lest our aner ro$ in intensit!# ha"in its (einnin in the heart# and finall!leadin on to
hatred. For there is this difference (et$een aner and hatred# that aner is sudden# (uthatred is lonDli"ed and#
thus# is a mortal sin. +Whosoe"er hateth his (rother is a murderer.+%04' Andthe reason
is (ecause he *ills (oth himself F(! destro!in charit!G and another. Thus# St. Auustine in his +Hule+sa!s. +2et
there (e no quarrels amon !ou8 or if the! do arise# then let them end quic*l!# lest aner
should ro$ into hatred# the mote (ecomes a (eam# and the soul (ecomes a murderer.+%07' Aain. +Apassionate
man stirreth up strifes.+%0:' +Cursed (e their fur!# (ecause it $as stu((orn# and their
$rath# (ecause it $as cruel.+%0;'
We must ta*e care lest our $rath e5plode in anr! $ords. +A fool immediatel! sho$eth hisaner.+%0<' No$#
anr! $ords are t$ofold in effect8 either the! in=ure another# or the! e5press one'so$n pride in oneself. Aur 2ord
has reference to the first $hen He said. +And $hosoe"er shall sa! tohis (rother. 'Thou fool#' shall (e in daner of
hell fire.+%3>' And He has reference to the latter in the$ords. +And he that shall sa!. 'Haca#' shall (e in daner of
the council.+%3&' @oreo"er. +A mild
ans$er (rea*eth $rath# (ut a harsh $ord stirreth up fur!.+%3,'
Finall!# $e must (e$are lest aner pro"o*e us to deeds. In all our dealins $e should o(ser"e t$othins#
namel!# =ustice and merc!8 (ut aner hinders us in (oth. +For the aner of a man $or*eth notthe =ustice of
)od.+%30' For such a one ma! indeed (e $illin (ut his aner pre"ents him. A certainphilosopher once said to a
man $ho had offended him. +I $ould punish !ou# $ere I not anr!.+
+Aner hath no merc!# nor fur! $hen it (rea*eth forth.+%34' And. +In their fur! the! sle$ aman.+%37'
It is for all this that Christ tauht us not onl! to (e$are of murder (ut also of aner. The oodph!sician remo"es
the e5ternal s!mptoms of a malad!8 and# furthermore# he e"en remo"es the "er!root of the illness# so that there
$ill (e no relapse. So also the 2ord $ishes us to a"oid the (einninsof sins8 and aner is thus to (e a"oided
(ecause it is the (einnin of murder.
EN/NATES
&. St. Thomas also treats of this Commandment in +Summa Theol.#+ IIDII# B. l5i5. art. ,# 08 B. c5ii#art. 7. +The
2ord points out F@att.# ". ,&G the t$ofold force of this Commandment. The one is
;<
prohihitor! and for(ids us to *ill8 the other is mandator! and commands us to culti"ate charit!# peace#and
friendship to$ards our enemies# to ha"e peace $ith all men# and finall! to suffer all thins $ith
patience+ F+Homan Catechism#+ +Fifth Commandment#+ ,G.
,. )en.# i5. 0
0. Aristotle# +6olitics#+ I.
3. I Cor.# 5. ,4.
4. /eut.# 555ii. 0<.
7. 6ro".# "iii. &4.
:. Hom.# 5iii. 3.
;. E5od.# 55ii. &;.
<. Hom. "i. ,0.
&>. Killin in a =ust $ar and *illin (! accident are amon the other e5ceptions to thisCommandment. The
soldier is uiltless $ho in a =ust $ar ta*es the life of an enem!# pro"ided that heis not actuated (! moti"es of
am(ition or cruelt!# (ut (! a pure desire to ser"e the interests of his
countr!. . . . Aain# death caused# not (! intent or desin# (ut (! accident# is not
murder+ F+Homan Catechism#+ +loc. cit.#+ 4D7G.
&&. 1oo* I# 55"ii.
&,. +I(id.+
&0.DD+It is not la$ful to ta*e oneDs o$n life. No man possesses such po$er o"er his o$n life as to (efree to put
himself to death. We find that the Commandment does not sa!# 'Thou shalt not *ill
another#' (ut simpl!# 'Thou shalt not *ill' + F+Homan Catechism#+ +loc. cit.#+ &>G.
&3. Isa.# i. &4.
&4. 9ohn# iii. &4.
&7. Ecclus.# 5iii. &<.
&:. E5od.# 55i. &,.
&;. +/e Animal.#+ II.
&<. 6s. l"i. 4.
,>. 6ro".# i. &4D&7.
,&. Hom.# i. 0,.
<>
,,. 6ro".# 55i". &&.
,0. 9ohn# "iii. 33.
,3. II Cor.# i5. 7.
,4. Isa.# i. &<.
,7. @att.# ". ,&D,,.
,:. E5od.# 55i. &3. +The )ospel has tauht us that it is unla$ful e"en to (e anr! $ith an!one. . . .From these
$ords %of Christ# cited a(o"e' it clearl! follo$s that he $ho is anr! $ith his (rother isnot free from sin# e"en
thouh he does not displa! his $rath. So also he $ho i"es indication of hisaner sins rie"ousl!8 and he $ho
treats another $ith reat harshness and hurls insults at him# sinse"en more rie"ousl!. This# ho$e"er# is to (e
understood of cases in $hich no =ust cause of aner
e5ists. )od and His la$s permit us to (e anr! $hen $e correct the faults of those $ho are su(=ect tous. 1ut
e"en in these cases the aner of a Christian should sprin from stern dut! and not from the
impulse of passion# for $e are temples of the Hol! )host in $hich 9esus Christ ma! d$ell+ F+HomanCatechism#+
+loc cit.#+ &,G.
,;. 9ames# i. &<.
,<. @ic.# "ii. <.
0>. 6ro".# 55"ii. 3.
0&. +I(id.#+ 0.
0,. 6s. i". 4.
00. Eph.# i". ,7.
03. @att.# ". ,4# ,7.
04. I 9ohn# iii. &4.
07. +Epist.#+ c5i.
0:. 6ro".# 5". &;.
0;. )en.# 5li5. :.
0<. 6ro".# 5ii. &7.
3>. @att.# ". ,,.
3&. +I(id.+
3,. 6ro".# 5". &.
30. 9ames# i. ,>.
<&
33. 6ro".# 55"ii. 3.
34. )en.# 5li5. 7.
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THE CATECHIS@ AF ST. THA@AS ABCINAS. The Ten Commandments D Si5th Commandment
THE SILTH CA@@AN/@ENT. +Thou Shalt Not Commit
Adulter!.+
After the prohi(ition of murder# adulter! is for(idden. This is fittin# since hus(and and $ife are asone (od!.
+The! shall (e#+ sa!s the 2ord# +t$o in one flesh.+%&' Therefore# after an in=ur! inflictedupon a man in his o$n
person# none is so ra"e as that $hich is inflicted upon a person $ith $homone is =oined.%,'
Adulter! is for(idden (oth to the $ife and the hus(and. We shall first consider the adulter! of the$ife# since in
this seems to lie the reater sin# for a $ife $ho commits adulter! is uilt! of three
ra"e sins# $hich are implied in the follo$in $ords. +So e"er! $oman that lea"eth her hus(and# . . .first# she
hath (een unfaithful to the la$ of the @ost Hih8 and secondl!# she hath offended aainst
her hus(and8 thirdl!# she hath fornicated in adulter!# and hath otten her children of another man.+
First# therefore# she has sinned (! lac* of faith# since she is unfaithful to the la$ $herein )od hasfor(idden
adulter!. @oreo"er# she has spurned the ordinance of )od. +What therefore )od has =oinedtoether# let no man
put asunder.+%3' And also she has sinned aainst the institution or Sacrament.
1ecause marriae is contracted (efore the e!es of the Church# and thereupon )od is called# as it$ere# to $itness
a (ond of fidelit! $hich must (e *ept. +The 2ord hath (een $itness (et$een theeand the $ife of th! !outh $hom
thou hast despised.+%4' Therefore# she has sinned aainst the la$ of)od# aainst a precept of the Church and
aainst a Sacrament of )od.
Secondl!# she sins (! infidelit! (ecause she has (etra!ed her hus(and. +The $ife hath not po$er ofher o$n
(od!. (ut the hus(and.+%7' In fact# $ithout the consent of the hus(and she cannot o(ser"echastit!. If adulter! is
committed# then# an act of treacher! is perpetrated in that the $ife i"es herselfto another# =ust as if a ser"ant
a"e himself to another master. +She forsa*eth the uide of her !outh#
and hath forotten the co"enant of her )od.+%:'
Thirdl!# the adulteress commits the sin of theft in that she (rins forth children from a man not herhus(and8 and
this is a most ra"e theft in that she e5pends her heredit! upon children not her
hus(and's. 2et it (e noted that such a one should encourae her children to enter reliion# or uponsuch a $al* of
life that the! do not succeed in the propert! of her hus(and. Therefore# an adulteress isuilt! of sacrilee#
treacher! and theft.
<,
Hus(ands# ho$e"er# do not sin an! less than $i"es# althouh the! sometimes ma! sal"e themsel"esto the
contrar!. This is clear for three reasons. First# (ecause of the equalit! $hich holds (et$een
hus(and and $ife# for +the hus(and also hath not po$er of his o$n (od!# (ut the $ife.+%;' Therefore#as far as the
rihts of matrimon! are concerned# one cannot act $ithout the consent of the other. As
an indication of this# )od did not form $oman from the foot or from the head# (ut from the ri( of the
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man. No$# marriae $as at no time a perfect state until the la$ of Christ came# (ecause the 9e$could ha"e man!
$i"es# (ut a $ife could not ha"e man! hus(ands8 hence# equalit! did not e5ist.
The second reason is (ecause strenth is a special qualit! of the man# $hile the passion proper to the$oman is
concupiscence. +?e hus(ands# li*e$ise d$ellin $ith them accordin to *no$lede# i"inhonor to the female
as to the $ea*er "essel.+%<' Therefore# if !ou as* from !our $ife $hat !ou do not*eep !ourself# then !ou are
unfaithful. The third reason is from the authorit! of the hus(and. For the
hus(and is head of the $ife# and as it is said. +Women ma! not spea* in the church# . . . if the! $ouldlearn
an!thin# let them as* their hus(ands at home.+%&>' The hus(and is the teacher of his $ife# and)od# therefore#
a"e the Commandment to the hus(and. No$# as reards fulfillment of their duties# apriest $ho fails is more
uilt! than a la!man# and a (ishop more than a priest# (ecause it is especiall!incum(ent upon them to teach
others. In li*e manner# the hus(and that commits adulter! (rea*s faith(! not o(e!in that $hich he ouht.
WH? A/C2TEH? AN/ FAHNICATIAN @CST 1E AIAI/E/
Thus# )od for(ids adulter! (oth to men and $omen. No$# it must (e *no$n that# althouh some(elie"e that
adulter! is a sin# !et the! do not (elie"e that simple fornication is a mortal sin. Aainstthem stand the $ords of
St. 6aul. +For fornicators and adulterers )od $ill =ude.+%&&' And. +/o noterr. neither fornicators# . . . nor
adulterers# nor the effeminate# nor liers $ith man*ind shall possess the*indom of )od.+%&,' 1ut one is not
e5cluded from the *indom of )od e5cept (! mortal sin8
therefore# fornication is a mortal sin.
1ut one miht sa! that there is no reason $h! fornication should (e a mortal sin# since the (od! ofthe $ife is not
i"en# as in adulter!. I sa!# ho$e"er# if the (od! of the $ife is not i"en# ne"ertheless#there is i"en the (od! of
Christ $hich $as i"en to the hus(and $hen he $as sanctified in 1aptism.If# then# one must not (etra! his $ife#
$ith much more reason must he not (e unfaithful to Christ.
+Kno$ !ou not that !our (odies are the mem(ers of Christ? Shall I then ta*e the mem(ers of Christand ma*e
them the mem(ers of a harlot? )od for(idE+%&0' It is heretical to sa! that fornication is nota mortal sin.
@oreo"er# it must (e *no$n that the Commandment# +Thou shalt not commit adulter!#+ not onl!for(ids adulter!
(ut also e"er! form of immodest! and impurit!.%&3' There are some $ho sa! thatintercourse (et$een married
persons is not de"oid of sin. 1ut this is heretical# for the Apostle sa!s.+2et marriae (e honora(le in all and the
(ed undefiled.+%&4' Not onl! is it de"oid of sin# (ut for
those in the state of race it is meritorious for eternal life. Sometimes# ho$e"er# it ma! (e a "enialsin# sometimes
a mortal sin. When it is had $ith the intention of (rinin forth offsprin# it is an actof "irtue. When it is had
$ith the intent of renderin mutual comfort# it is an act of =ustice. When it isa cause of e5citin lust# althouh
$ithin the limits of marriae# it is a "enial sin8 and $hen it oes
(e!ond these limits# so as to intend intercourse $ith another if possi(le# it $ould (e a mortal sin.
Adulter! and fornication are for(idden for a num(er of reasons. First of all# (ecause the! destro! thesoul. +He
that is an adulterer# for the foll! of his heart shall destro! his o$n soul.+%&7' It sa!s. +for
<0
the foll! of his heart#+ $hich is $hene"er the flesh dominates the spirit. Secondl!# the! depri"e one oflife8 for
one uilt! of such should die accordin to the 2a$# as $e read in 2e"iticus F55. &>G and
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/euteronom! F55ii. ,,G. Sometimes the uilt! one is not punished no$ (odil!# $hich is to hisdisad"antae since
punishment of the (od! ma! (e (orne $ith patience and is conduci"e to theremission of sins8 (ut ne"ertheless he
shall (e punished in the future life. Thirdl!# these sins consumehis su(stance# =ust as happened to the prodial
son in that +he $asted his su(stance li"in
riotiousl!.+%&:' +)i"e not th! soul to harlots in an! point8 lest thou destro! th!self and th!inheritance.+%&;'
Fourthl!# the! defile the offsprin. +The children of adulterers shall not come toperfection# and the seed of the
unla$ful (ed shall (e rooted out. And if the! li"e lon the! shall (enothin rearded# and their last old ae shall
(e $ithout honor.+%&<' And aain. +Ather$ise !our
children should (e unclean8 (ut no$ the! are hol!.+%,>' Thus# the! are ne"er honored in the Church#(ut if the!
(e clerics their dishonor ma! o $ithout shame. Fifthl!# these sins ta*e a$a! one's honor#and this especiall! is
applica(le to $omen. +E"er! $oman that is a harlot shall (e trodden upon as
dun in the $a!.+%,&' And of the hus(and it is said. +He athereth to himself shame and dishonor#and his
reproach shall not (e (lotted out.+%,,'
St. )reor! sa!s that sins of the flesh are more shameful and less (lameful than those of the spirit#and the reason
is (ecause the! are common to the (easts. +@an $hen he $as in honor did not
understand8 and he hath (een compared to senseless (easts# and made li*e to them.+%,0'
EN/NATES
&. )en.# ii. ,3.
,. +The (ond (et$een hus(and and $ife is one of the strictest union# and nothin can (e moreratif!in to (oth
than to reali-e that the! are o(=ects of mutual and undi"ided affection. An the otherhand# nothin inflicts reater
anuish than to feel that the leitimate lo"e $hich the! o$e to each
other has (een transferred else$here. This Commandment $hich prohi(its adulter! follo$s properl!and in order
that $hich protects human life aainst the hand of the murderer+ F+Homan Catechism#++Si5th Commandment#+
&G. St. Thomas treats of this Commandment also in the +Summa Theol.#+ IIDII# B. c55ii# art. 78 B. cli".
0. Ecclus.# 55iii. 0,# 00.
3. @att.# 5i5. 7.
4. @al.# ii. &3.
7. Cor.# "ii. 3.
:. 6ro".# ii. &:D&;.
;. I Cor.# "ii. 3.
<. I 6eter# iii. :.
&>. I Cor.# 5i". 03D04.
<3
&&. He(.# 5iii. 3.
&,. I Cor.# "i. <.
&0. I Cor.# "i. &4.
&3. +1! the prohi(ition of adulter!# e"er! *ind of impurit! and immodest! (! $hich the (od! isdefiled is also
for(idden. Na! more# e"en e"er! in$ard thouht aainst chastit! is for(idden (! thisCommandment. . . . ?ou
ha"e heard that it $as said to them of old. Thou shalt not commit adulter!.1ut I sa! to !ou# that $hcsoe"er shall
loo* on a $oman to lust after her# hath alread! committed
adulter! $ith her in his heart.+ F+Homan Catechism#+ +loc. cit.#+ 4G.
&4. He(.# 5iii. 3.
&7. 6ro".# "i. 0,.
&:. 2u*e# 5". &0.
&;. Ecclus.# i5. 7.
&<. Wis.# iii. &7D&:.
,>. I Cor.# "ii. &3.
,&. Ecclus.# i5. &>.
,,. 6ro".# "i. 00.
,0. 6s.5l"iii. ,&. +If the occasions of sin $hich $e ha"e =ust enumerated %"i-.# idleness# intemperancein eatin
and drin*in# indulence of the e!es# immodest dress# immodest con"ersation and readin'(e carefull! a"oided#
almost e"er! e5citement to lust $ill (e remo"ed. 1ut the most efficacious
means to su(due its "iolence are frequent use of confession and reception of the Hol! Eucharist.Cnceasin and
de"out pra!er to )od# accompanied (! fastin and i"in of alms# has the samesalutar! effect. Chastit! is a ilt
of )od. To those $ho as* it ariht# He does not den! it8 nor does Heallo$ us to (e tempted (e!ond our strenth+
F+Homan Catechism#+ +loc. cit.#+ &,G.
THE CATECHIS@ AF ST. THA@AS ABCINAS. The Ten Commandments D Se"enth Commandment
THE SEIENTH CA@@AN/@ENT. +Thou Shalt Not Steal.+
<4
The 2ord specificall! for(ids in=ur! to our neih(or in the Commandments. Thus# +Thou shalt not*ill+ for(ids us
to in=ure our neih(or in his o$n person8 +Thou shalt not commit adulter!+ for(idsin=ur! to the person to $hom
one is (ound in marriae8 and no$ the Commandment# +Thou shalt notsteal#+ for(ids us to in=ure our neih(or in
his oods. This Commandment for(ids an! $orldl! oods$hatsoe"er to (e ta*en a$a! $ronfull!.%&'
Theft is committed in a num(er of $a!s. First# (! ta*in stealthil!. +If the oodman of the house*ne$ at $hat
hour the thief $ould come.+%,' This is an act $holl! (lame$orth! (ecause it is a formof treacher!. +Confusion . .
. is upon the thief.+%0'
Secondl!# (! ta*in $ith "iolence# and this is an e"en reater in=ur!. +The! ha"e "iolentl! ro((ed
thefatherless.+%3' Amon such that do such thins are $ic*ed *ins and rulers. +Her princes are in the
midst of her as roarin lions8 her =udes are e"enin $ol"es# the! left nothin for the mornin.+%4'The! act
contrar! to )od's $ill $ho $ishes a rule accordin to =ustice. +1! @e *ins rein and
la$i"ers decree =ust thins.+%7' Sometimes the! do such thins stealthil! and sometimes $ith"iolence. +Th!
princes are faithless companions of thie"es# the! all lo"e (ri(es# the! run afterre$ards.+%:' At times the! steal (!
enactin la$s and enforcin them for profit onl!. +Woe to themthat ma*e $ic*ed la$s.+%;' And St. Auustine
sa!s that e"er! $ronful usurpation is theft $hen heas*s. +What are thrones (ut forms of thie"er!?+%<'
Thirdl!# theft is committed (! not pa!in $aes that are due. +The $aes of him that hath (een hired(! thee
shall not a(ide (! thee until the mornin.+%&>' This means that a man must pa! e"er! one hisdue# $hether he (e
prince# prelate# or cleric# etc.. +Hender therefore to all men their dues. Tri(ute# to$hom tri(ute is due# custom# to
$hom custom.+%&&' Hence# $e are (ound to i"e a return to rulers
$ho uard our safet!.
The fourth *ind of theft is fraud in (u!in and sellin. +Thou shalt not ha"e di"ers $eihts in th! (a#a reater
and a less.+%&,' And aain. +/o not an! un=ust thin in =udment# in rule# in $eiht# or in
measure.+%&0' All this is directed aainst the *eepers of $ineDshops $ho mi5 $ater $ith the $ine.Csur! is also
for(idden. +Who shall d$ell in Th! ta(ernacle# or $ho shall rest in Th! hol! hill? . . .He that hath not put his
mone! out to usur!.+%&3' This is also aainst mone!Dchaners $ho commitman! frauds# and aainst the sellers
of cloth and other oods.
Fifthl!# theft is committed (! those $ho (u! promotions to positions of temporal or spiritual honor.+The riches
$hich he hath s$allo$ed# he shall "omit up# and )od shall dra$ them out of his
(ell!#+%&4' has reference to temporal position. Thus# all t!rants $ho hold a *indom or pro"ince orland (! force
are thie"es# and are held to restitution. Concernin spiritual dinities. +Amen# amen# I
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sa! to !ou# he that entereth not (! the door into the sheepfold (ut clim(eth up another $a! is a thiefand a
ro((er.+%&7' Therefore# the! $ho commit simon! are thie"es.
WH? STEA2IN) @CST 1E AIAI/E/
+Thou shalt not steal.+ This Commandment# as has (een said# for(ids ta*in thins $ronfull!# and$e can (rin
forth man! reasons $h! it is i"en. The first is (ecause of the ra"it! of this sin# $hichis li*ened to murder.
+The (read of the need! is the life of the poor8 he that defraudeth them thereof isa man of (lood.+%&;' And aain.
+He that sheddeth (lood and he that defraudeth the la(orer of his
hire are (rothers.+%&<'
<7
The second reason is the peculiar daner in"ol"ed in theft# for no sin is so danerous. Aftercommittin other sins
a person ma! quic*l! repent# for instance# of murder $hen his aner cools# orof fornication $hen his passion
su(sides# and so on for others8 (ut e"en if one repents of this sin# onedoes not easil! ma*e the necessar!
satisfaction for it. This is o$in to the o(liation of restitution
and the dut! to ma*e up for $hat loss is incurred (! the rihtful o$ner. And all this is a(o"e and(e!ond the
o(liation to repent for the sin itself. +Woe to him that heapeth toether that $hich is nothis o$n# ho$ lon doth
he load himself $ith thic* cla!E+%,>' For thic* cla! is that from $hich one
cannot easil! e5tricate himself.%,&'
The third reason is the uselessness of stolen oods in that the! are of no spiritual "alue. +Treasures of$ic*edness
shall profit nothin.+%,,' Wealth can indeed (e useful for almsi"in and offerin of
sacrifices# for +the ransom of a man's life are his riches.+%,0' 1ut it is said of stolen oods. +I am the2ord that
lo"e =udment# and hate ro((er! in a holocaust.+%,3'. And aain. +He that offereth sacrificeof the oods of the
poor is as one that sacrificeth the son in the presence of his father.+%,4'
The fourth reason is that the results of theft are peculiarl! harmful to the thief in that the! lead to hisloss of other
oods. It is not unli*e the mi5ture of fire and stra$. +Fire shall de"our their ta(ernacles#$ho lo"e to ta*e
(ri(es.+%,7' And it ouht to (e *no$n that a thief ma! lose not onl! his o$n soul#
(ut also the souls of his children# since the! are (ound to ma*e restitution.
EN/NATES
&. St. Thomas also treats of this Commandment in the +Summa Theol.#+ IIDII# B. c55ii# Art. 7.
,. @att.# 55i". 30.
0. Ecclus.# ". &:.
3. 9o(# 55i". <.
4. Soph.# iii. 0.
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7. 6ro".# "iii. &4.
:. Isa.# i. ,0.
;. +I(id.#+ 5. &.
<. +The Cit! of )od#+ II# 3. +It must (e seen that the $ord 'steal' is understood not onl! of the ta*ina$a! of
an!thin from its rihtful o$ner pri"atel! and $it(out his consent# (ut also the possession ofthat $hich (elons
to another# contrar! to his $ill# althouh not $ithout his *no$lede. Ather$ise
$e $ould sa! that he $ho for(ids theft does not also for(id ro((er!# $hich is accomplished (!"iolence and
in=ustice. . . . So ro((er! is a reater sin than theft# inasmuch as it not onl! depri"esanother of his propert!# (ut
also offers "iolence and insult to him. Nor can it (e a matter of surprisethat the Commandment is e5pressed in
the lihter $ord# 'steal#' instead of 'ro(.' A ood reason for thisis that theft is more eneral and of $ider e5tent
than ro((er!+ F+Homan Catechism#+ +Se"enth
Commandment#+ 0D3G.
<:
&>. 2e".# 5i5. &0.
&&. Hom.# 5iii. :.
HQP>>>>>>O&,. /eut.# 55". &0.
&0. 2e".# 5i5. 04D07.
&3. 6s. 5i". &# 4.
&4. 9o(# 55. &4.
&7. 9ohn# 5. &.
&;. Ecclus.# 555i". ,4.
&<. +I(id.#+ ,:.
,>. Ha(.# ii. 7.
,&. +The possession of other men's propert! is called 'thic* cla!' (! the prophet (ecause it is difficultto emere
and disenae oneself from %illotten oods'. . . . What shall $e sa! of the o(liation
imposed (! )od on all of satisf!in for the in=ur! done? 'Without restitution#' sa!s St. Auustine# 'thesin is not
fori"en' + F+Homan Catechism#+ +loc. cit.#+ ;G.
,,. 6ro".# 5. ,.
,0. +I(id.#+ 5iii. ;.
http.JJ$$$.cin.orJusersJ=amesJe(oo*sJmasterJaquinasJacomm>:.htm F0 of 3G,>>7D>:D>3 &&.>:.0:
,3. Isa.# l5i. ;.
,4. Ecclus.# 555i". ,3.
,7. 9o(# 5". 03.
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THE CATECHIS@ AF ST. THA@AS ABCINAS. The Ten Commandments D Eihth Commandment
THE EI)HTH CA@@AN/@ENT. +Thou Shalt Not 1ear False
Witness Aainst Th! Neih(or.+
<;
The 2ord has for(idden an!one to in=ure his neih(or (! deed8 no$ he for(ids us to in=ure him (!$ord. +Thou
shalt not (ear false $itness aainst th! neih(or.+%&' This ma! occur in t$o $a!s# eitherin a court of =ustice or in
ordinar! con"ersation.
In the court of =ustice it ma! happen in three $a!s# accordin to the three persons $ho ma! "iolatethis
Commandment in court.%,' The first person is the plaintiff $ho ma*es a false accusation. +Thoushalt not (e a
detractor nor a $hisperer amon the people.+%0' And note $ell that it is not onl! $ronto spea* falsel!# (ut also
to conceal the truth. +If th! (rother shall offend aainst thee# o and re(u*ehim.+%3' The second person is the
$itness $ho testifies (! l!in. +A false $itness shall not (e
unpunished.+%4' For this Commandment includes all the precedin ones# inasmuch as the false$itness ma!
himself (e the murderer or the thief# etc. And such should (e punished accordin to thela$. +When after most
dilient inquisition# the! shall find that the false $itness hath told a lie aainsthis (rother# the! shall render to
him as he meant to do to his (rother. . . . Thou shalt not pit! him# (utshalt require life for life# e!e for e!e# tooth
for tooth# hand for hand# foot for foot.+%7' And aain. +Aman that (eareth false $itness aainst his neih(or is
li*e a dart and a s$ord and a sharp arro$.+%:'
The third person is the =ude $ho sins (! i"in an un=ust sentence. +Thou shalt not . . . =udeun=ustl!. Hespect
not the person of the poor# nor honor the countenance of the miht!. 1ut =ude th!neih(or accordin to
=ustice.+%;'
WA?S AF IIA2ATIN) THIS CA@@AN/@ENT
In ordinar! con"ersation one ma! "iolate this Commandment in fi"e $a!s. The first is (! detraction.+/etractors#
hateful to )od.+%<' +Hateful to )od+ here indicates that nothin is so dear to a man as hisood name. +A ood
name is (etter than reat riches.+%&>' 1ut detractors ta*e a$a! this ood name.
+If a serpent (ite in silence# he is no (etter that (ac*(iteth secretl!.+%&&' Therefore# if detractors donot restore this
reputation# the! cannot (e sa"ed.
Secondl!# one ma! (rea* this precept (! listenin to detractors $illinl!. +Hede in th! ears $iththorns# hear not
a $ic*ed tonue# and ma*e doors and (ars to th! mouth.+%&,' Ane should not listendeli(eratel! to such thins#
(ut ouht to turn a$a!# sho$in a sad and stern countenance. +The north$ind dri"eth a$a! rain as doth a sad
countenance a (ac*(itin tonue.+%&0'
Thirdl!# ossipers (rea* this precept $hen the! repeat $hate"er the! hear. +Si5 thins there are$hich the 2ord
hateth# and the se"enth His soul detesteth . . . him that so$eth discord amon
(rethren.+%&3' Fourthl!# those $ho spea* honied $ords# the flatterers. +The sinner is praised in thedesires of his
soul# and the un=ust man is (lessed.+%&4' And aain. +A @! people# the! that call thee
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(lessed# the same shall decei"e thee.+%&7'
S6ECIA2 EFFECTS AF TE22IN) 2IES
The prohi(ition of this Commandment includes e"er! form of falsehood. +1e not $illin to ma*e an!manner of
lie8 for the custom thereof is no ood.+%&:' There are four reasons for this. The first is thatl!in li*ens one to the
de"il# (ecause a liar is as the son of the de"il. No$# $e *no$ that a man's
speech (etra!s from $hat reion and countr! he comes from# thus. +E"en th! speech doth disco"erthee.+%&;'
E"en so# some men are of the de"il's *ind# and are called sons of the de"il (ecause the! are
liars# since the de"il is +a liar and the father of lies.+%&<' Thus# $hen the de"il said# +No# !ou shall notdie the
death#+%,>' he lied. 1ut# on the contrar!# others are the children of )od# $ho is Truth# and
<<
the! are those $ho spea* the truth.
The second reason is that l!in induces the ruin of societ!. @en li"e toether in societ!# and this issoon rendered
impossi(le if the! do not spea* the truth to one another. +Wherefore puttin a$a!
I!in# spea* !e the truth# e"er! man $ith his neih(or8 for $e are mem(ers one of another.+%,&'
The third reason is that the liar loses his reputation for the truth. He $ho is accustomed to tellin liesis not
(elie"ed e"en $hen he spea*s the truth. +What can (e made clean (! the unclean? And $hat
truth can come from that $hich is false?+%,,'
The fourth reason is (ecause a liar *ills his soul# for +the mouth that (elieth *illeth the soul.+%,0' Andaain.
+Thou $ilt destro! all that spea* a lie.+%,3' Accordinl!# it is clear that l!in is a mortal sin8
althouh it must (e *no$n that some lies ma! (e "enial.
It is a mortal sin# for instance# to lie in matters of faith. This concerns professors# prelates andpreachers# and is
the ra"est of all other *inds of lies. +There shall (e amon !ou l!in teachers# $hoshall (rin in sects of
perdition.+%,4' Then there are those $ho lie to $ron their neih(or. +2ie not
to one another.+%,7' These t$o *inds of lies# therefore# are mortal sins.
There are some $ho lie for their o$n ad"antae# and this in a "ariet! of $a!s. Sometimes it is out ofhumilit!.
This ma! (e the case in confession# a(out $hich St. Auustine sa!s. +9ust as one must
a"oid concealin $hat he has committed# so also he must not mention $hat he has not committed.++Hath )od
an! need of !our lie?+%,:' And aain. +There is one that hum(leth himself $ic*edl!# andhis interior is full of
deceit8 and there is one that hum(leth himself e5ceedinl! $ith a reat
lo$ness.+%,;'
There are others $ho tell lies out of shame# namel!# $hen one tells a falsehood (elie"in that he istellin the
truth# and on (ecomin a$are of it he is ashamed to retract. +In no $ise spea* aainst thetruth# (ut (e ashamed
of the lie of th! inorance.+%,<' Ather some lie for desired results as $hen the!$ish to ain or a"oid somethin.
+We ha"e placed our hope in lies# and (! falsehood $e are
protected.+%0>' And aain. +He that trusteth in lies feedeth the $inds.+%0&'
Finall!# there are some $ho lie to (enefit another# that is# $hen the! $ish to free someone from
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death# or daner# or some other loss. This must (e a"oided# as St. Auustine tells us. +Accept noperson aainst
th! o$n person# nor aainst th! soul a lie.+%0,' 1ut others lie onl! out of "anit!# andthis# too# must ne"er (e
done# lest the ha(it of such lead us to mortal sin. +For the (e$itchin of
"anit! o(scureth ood thins.+%00'
EN/NATES
&. St. Thomas also treats of this Commandment in the +Summa Theol.#+ IIDII# B. c55ii# art. 7.
,. +The Commandment speciall! prohi(its that species of false testimon! $hich is i"en on oath in acourt of
=ustice. The $itness s$ears (! the /eit! and thus pledes )od's hol! name for the truth of
&>>
$hat he sa!s# and this has "er! reat $eiht and constitutes the stronest claim for credit. Suchtestimon!#
therefore# (ecause it is danerous# is particularl! prohi(ited. When no leal e5ceptions can(e ta*en aainst a
s$orn $itness# and $hen he cannot (e con"icted of open dishonest! and malice#
e"en the =ude himself cannot re=ect his testimon!. This is especiall! true since it is commanded (!di"ine
authorit! that 'in the mouth of t$o or three $itnesses e"er! $ord shall stand' + F+Homan
Catechism#+ +Eihth Commandment#+ 0G.
0. 2e".# 5i5. &7.
3. @att.# 5"iii. &4.
4. 6ro".# 5i5. 4.
7. /eut.# 5i5. &;D,&.
:. 6ro".# 55". &;.
;. 2e".# 5i5. &4. +This Commandment prohi(its deceit# l!in# and per=ur! on the part of $itnesses.The same
prohi(ition also applies to plaintiffs# defendants# promoters# representati"es# procurators#and ad"ocates8 in a
$ord# all $ho ta*e an! part in la$suits. . . . Finall!# )od for(ids all testimon!
$hich ma! in=ure others or do them in=ustice# $hether it (e a matter of leal e"idence ornot+ F+Homan
Catechism#+ +loc. cit.#+ 7G.
<. Hom.# i. 0>.
&>. 6ro".# 55ii. &.
&&. Eccles.# 5. &&.
&,. Ecclus.# 55"iii. ,;.
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&0. 6ro".# 55". ,0. +This Commandment not onl! for(ids false testimon!# (ut also the a(omina(le sinof
detraction. This is a moral pestilence $hich is the poisoned source of man! and calamitous
e"ils. . . . That $e ma! see the nature of the sin of detraction more clearl!# $e must *no$ thatreputation is
in=ured not onl! (! calumniatin the character. (ut also (! e5aeratin the faults ofothers. He $ho ma*es
*no$n the secret sin of an! man at an! time or place unnecessaril!# or (eforepersons $ho ha"e no riht to *no$#
is also rihtl! rearded as a detractor and e"ilDspea*er# if his
re"elation seriousl! in=ures the other's reputation+ F+Homan Catechism#+ +loc. cit.#+ <G.
&3. 6ro".# "i. &7# &<.
&4. 6s. i5. ,3
&7. Isa.# iii. &,. +Flatterers and s!cophants are amon those $ho "iolate this Commandment# for (!fa$nin and
insincere praise the! ain the hearin and ood $ill of those $hose fa"or. mone!# andhonors the! see*+ F+Homan
Catechism#+ +loc. cit.#+ &&G.
&:. Ecclus# "ii. &3.
&;. @att.# 55"i. :0.
&>&
&<. 9ohn# "iii. 33.
,>. )en. iii. 3.
,&. Eph.# i". ,4.
,,. Ecclus.# 555i". 3.
,0. Wis.# i. &&.
,3. 6s. ". :.
,4. II 6eter# ii. &.
,7. Col.# iii. <.
,:. 9o(# 5iii. :.
,;. Ecclus.# 5i5.
,<. +I(id.#+ i". 0>.
0>. Isa.# 55"iii. &4.
0&. 6ro".# 5. 3.
0,. Eccles.# i". ,7.
00. Wis.# i". &,.
THE CATECHIS@ AF ST. THA@AS ABCINAS. The Ten Commandments D Ninth Commandment
THE TENTH FNINTHG CA@@AN/@ENT. +Thou Shalt Not Co"et
Th! Neih(or's Wife.+
St. 9ohn sa!s in his first Epistle that +all that is in the $orld is the concupiscence of the flesh# theconcupiscence
of the e!es# and the pride of life.+%&' No$# all that is desira(le is included in thesethree# t$o of $hich are
for(idden (! the precept. +Thou shalt not co"et th! neih(or's house.+%,'Here +house#+ sinif!in heiht# refers
to a"arice# for +lor! and $ealth shall (e in his house.+%0'This means that he $ho desires the house# desires
honors and riches. And thus after the precept
&>,
for(iddin desire for the house of one's neih(or comes the Commandment prohi(itinconcupiscence of the
flesh. +Thou shalt not co"et th! neih(or's $ife.+%3'
1ecause of the corruption $hich resulted from the Fall# none has (een free from concupiscencee5cept Christ and
the lorious Iirin. And $here"er there is concupiscence# there is either "enial ormortal sin# pro"ided that it is
allo$ed to dominate the reason.%4' Hence the precept is not# let sin not(e8 for it is $ritten. +I *no$ that there
d$elleth not in me %that is to sa!# in m! flesh' that $hich is
ood.+%7'
First of all# sin rules in the flesh $hen# (! i"in consent to it# concupiscence reins in the heart.And# therefore#
St. 6aul adds +so as to o(e! the lusts thereof+ to the $ords. +2et not sin rein in !ourmortal (od!.+%:'
Accordinl! the 2ord sa!s. +Whosoe"er shall loo* on a $oman to lust after her#
hath alread! committed adulter! $ith her in his heart.+%;' For $ith )od the intention is ta*en for theact.
Secondl!# sin rules in the flesh $hen the concupiscence of our heart is e5pressed in $ords. +Aut ofthe a(undance
of the heart the mouth spea*eth.+%<' And aain. +2et no e"il speech proceed from !ourmouth.+%&>' Therefore#
one is not $ithout sin $ho composes fri"olous sons. E"en the philosophers
so thouht# and poets $ho $rote amator! "erses $ere sent into e5ile. 2astl!# sin rules in the flesh$hen at the
(ehest of desire the mem(ers are made to ser"e iniquit!. +As !ou ha"e !ielded !ourmem(ers to ser"e
uncleanness and iniquit! unto iniquit!.+%&&' These# therefore# are the proressi"esteps of concupiscence.
WA?S TA AIEHCA@E CANCC6ISCENCE
We must reali-e that the a"oidance of concupiscence demands much la(or# for it is (ased onsomethin $ithin us.
It is as hard as tr!in to capture an enem! in one's o$n household. Ho$e"er#this desire can (e o"ercome in four
$a!s.
Firstl!# (! fleein the e5ternal occasions such as# for instance# (ad compan!8 and in fact $hate"erma! (e an
occasion for this sin. +)a-e not upon a maiden lest her (eaut! (e a stum(linD(loc* to
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thee. . . . 2oo* not around a(out thee in the $a!s of the cit!# nor $ander up and do$n in the streetsthereof. Turn
a$a! th! face from a $oman dressed up# and a-e not a(out upon another's (eaut!. Forman! ha"e perished (!
the (eaut! of a $oman# and here(! lust is en*indled as a fire.+%&,' And aain.+Can a man hide fire in his (osom#
and his arments not (urn?+%&0' And thus 2ot $as commanded toflee# +neither sta! thou in all the countr!
a(out.+%&3'
The second $a! is (! not i"in an openin to thouhts $hich of themsel"es are the occasion oflustful desires.
And this must (e done (! mortification of the flesh. +I chastise m! (od!# and (rin itinto su(=ection.+%&4' The
third $a! is perse"erance in pra!er. +Cnless the 2ord (uild the house# the!la(or in "ain $ho (uild it.+%&7' And
also. +I *ne$ that I could not other$ise (e
continent# e5cept )od a"e it.+%&:' Aain. +This *ind is not cast out sa"e (! pra!er and fastin.+%&;'All this is
not unli*e to a fiht (et$een t$o persons# one of $hom !ou desire to $in# the other to lose.?ou must sustain the
one and $ithdra$ all support from the other. So also (et$een the spirit and the
flesh there is a continual com(at. No$# if !ou $ish the spirit to $in# !ou must assist it (! pra!er# andli*e$ise
!ou must resist the flesh (! such means as fastin8 for (! fastin the flesh is $ea*ened.
The fourth $a! is to *eep oneself (us! $ith $holesome occupations. +Idleness hath tauht muche"il.+%&<'
Aain. +This $as the iniquit! of Sodom th! sister# pride# fullness of (read# and a(undance#and the idleness of
her.+%,>' St. 9erome sa!s. +1e al$a!s (us! in doin somethin ood# so that the
&>0
de"il ma! find !ou e"er occupied.+ No$# stud! of the Scriptures is the (est of all occupations# as St.9erome tells
us. +2o"e to stud! the Scriptures and !ou $ill not lo"e the "ices of the flesh.+%,&'
EN/NATES
&. 9ohn# ii. &7.
,. The te5t of E5odus 55. &:# $hich contains the Ninth and Tenth Commandments# reads as follo$s.+Thou shalt
not co"et th! neih(or's house. neither shalt thou desire his $ife# nor his ser"ant# nor hishandDmaid# nor his o5#
nor his ass# nor an!thin that is his.+
0. 6s. c5i. 0.
3. +He %the pastor' $ill sho$ ho$ these t$o Commandments are dissimilar8 ho$ one co"etousnessloo*s onl! to
utilit! and interest Fthe tenthG# the other to unla$ful desire and criminal pleasure FtheninthG. If one co"ets a field
or house# he acts out of desire for ain or utilit!# $hile he $ho co"ets
another man's $ife !ields to a desire for criminal pleasure rather than monetar! ain+ F+HomanCatechism#+ +loc.
cit.# ,G.
4. +Concupiscence# the fuel of sin# $hich oriinated in sin# is al$a!s present in our fallen nature.from it $e *no$
that $e are (orn in sin# and# therefore# $e suppliantl! fl! to Him $ho alone canefface the sordid stains of sin+
F+Homan Catechism#+ +loc. cit.#+ 4G.
7. Hom.# "ii. &;.
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:. +l(id.#+ "i. &,.
;. @att.# ". ,;.
<. @att.# 5ii. 03.
&>. Eph.# i". ,<.
&&. Hom.# "i. &<.
&,. Ecclus.# i5. 4D<.
&0. 6ro".# "i. ,:.
&3. )en.# 5i5. &:.
&4. Cor.# i5. ,:.
&7. 6s. c55"i. &.
&:. Wis.# "iii. ,&.
&;. @att.# 5"ii. ,>.
&<. Ecclus.# 555iii. ,<.
,>. E-ech.# 5"i. 3<.
,&. +Ad 6aulin.+
&>3
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THE CATECHIS@ AF ST. THA@AS ABCINAS. The Ten Commandments D Tenth Commandment
THE NINTH FTENTHG CA@@AN/@ENT.%&' +Thou shalt Not
Co"et Th! Neih(or's )oods.+
+Thou shalt not co"et th! neih(or's oods.+ There is this difference (et$een the di"ine and thehuman la$s that
human la$ =udes onl! deeds and $ords# $hereas the di"ine la$ =udes also
thouhts. The reason is (ecause human la$s are made (! men $ho see thins onl! e5teriorl!# (ut thedi"ine la$
is from )od# $ho sees (oth e5ternal thins and the "er! interior of men. +Thou art the )odof m! heart.+%,' And
aain. +@an seeth those thins that appear# (ut the 2ord (eholdeth the heart.+%0'Therefore# ha"in considered
those Commandments $hich concern $ords and deeds# $e no$ treat ofthe Commandments a(out thouhts. For
$ith )od the intention is ta*en for the deed# and thus the
$ords# +Thou shalt not co"et#+ mean to include not onl! the ta*in (! act# (ut also the intention tota*e.
Therefore# it sa!s. +Thou shalt not e"en co"et th! neih(or's oods.+ There are a num(er ofreasons for this.
The first reason for the Commandment is that man's desire has no limits# (ecause desire itself is(oundless. 1ut
he $ho is $ise $ill aim at some particular end# for no one should ha"e aimless
desires. +A co"etous man shall not (e satisfied $ith mone!.+%3' 1ut the desires of man are ne"ersatisfied#
(ecause the heart of man is made for )od. Thus# sa!s St. Auustine. +Thou hast made us forThee# A 2ord# and
our heart is restless until it rests in Thee.+%4' Nothin# therefore# less than )od cansatisf! the human heart. +Who
satisfieth th! desire $ith ood thins.+%7'
The second reason is that co"etousness destro!s peace of heart# $hich is indeed hihl! delihtful.The co"etous
man is e"er solicitous to acquire $hat he lac*s# and to hold that $hich he has. +Thefullness of the rich $ill not
suffer him to sleep.+%:' +For $here th! treasure is# there is th! heart
also.+%;' It $as for this# sa!s St. )reor!# that Christ compared riches to thorns.%<'
Thirdl!# co"etousness in a man of $ealth renders his riches useless (oth to himself and to others#(ecause he
desires onl! to hold on to them. +Hiches are not comel! for a co"etous man and a
niard.+%&>' The fourth reason is that it destro!s the equalit! of =ustice. +Neither shalt thou ta*e(ri(es# $hich
e"en (lind the $ise# and per"ert the $ords of the =ust.+%&&' And aain. +He that lo"ethold shall not (e
=ustified.+%&,' The fifth reason is that it destro!s the lo"e of )od and neih(or# forsa!s St. Auustine. +The more
one lo"es# the less one co"ets#+ and also the more one co"ets# the lessone lo"es. +Nor despise th! dear (rother for
the sa*e of old.+%&0' And =ust as +No man can ser"e t$omasters#+ so neither can he ser"e +)od and
mammon.+%&3'
Finall!# co"etousness produces all *inds of $ic*edness. It is +the root of all e"il#+ sa!s St. 6aul# and$hen this
root is implanted in the heart it (rins forth murder and theft and all *inds of e"il. +The!that $ill (ecome rich#
&>4
fall into temptation# and into the snare of the de"il# and into man! unprofita(leand hurtful desires $hich dro$n
men in destruction and perdition. For the desire of mone! is the root
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of all e"il.+%&4' And note# furthermore# that co"etousness is a mortal sin $hen one co"ets one'sneih(or's oods
$ithout reason8 and e"en if there (e a reason# it is a "enial sin.%&7'
EN/NATES
&. St. Thomas places the Tenth Commandment Fin the present traditional enumerationG (efore theNinth. The
Tenth Commandment is $ider in e5tension than the Ninth# $hich is specific. The +HomanCatechism+ F+Ninth
and Tenth Commandments+ &G treats (oth the Ninth and Tenth Commandments
toether# and remar*s that +$hat is commanded in these t$o precepts amounts to this# that to o(ser"ethe
precedin Commandments $e must (e particularl! careful not to co"et. For he $ho does not
co"et# (ein content $ith $hat he has# $ill not desire $hat (elons to others# (ut $ill re=oice in theirprosperit!#
i"in lor! to )od.+
,. 6s. l55ii. ,7.
0. I Kins# 5"i. :.
3. Eccles.# ". <.
4. +Confessions#+ I.
7. 6s. cii. 4.
:. Eccles.# ". &&.
;. @att. "i. ,&.
<. 2u*e "iii. &3.
&>. Ecclus.# 5i". 0.
&&. E5od.# 55iii. ;.
&,. Ecclus.# 555i. 4.
&0. +I(id.#+ "ii. ,>.
&3. @att.# "i. ,3.
&4. I Tim.# "i. <# &>.
&7. +Another reason for these t$o Commandments is that the! clearl! and in definite terms for(idsome thins
not e5pressl! prohi(ited in the Si5th and Se"enth Commandments. The Se"enth
Commandment# for instance# for(ids an un=ust desire to ta*e $hat (elons to another8 (ut the Tenth
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&>7
Commandment further prohi(its e"en to co"et it in an! $a!# e"en thouh it could (e acquired =ustl!and
la$full!DDif $e foresee that (! such acquisition our neih(or $ould suffer some loss. . . . Anotherreason $h! this
sort of "icious desire is condemned is that it has for its o(=ect that $hich (elons to
another# such as a house# maidser"ant# field# $ife# o5# ass# and man! other thins# all of $hich the la$of )od
for(ids us to co"et# simpl! (ecause the! (elon to another. The desire for such thins# $hen
consented to# is criminal# and is num(ered amon the most rie"ous sins. When the mind# !ieldin tothe impulse
of e"il desires# is pleased $ith e"il or does not resist it# sin is necessaril!
committed+ F+Homan Catechism#+ loc. cit.#+ &&G.
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THE CATECHIS@ AF ST. THA@AS ABCINAS. The Ten Commandments DD Summar!
SC@@AH? AF THE TEN CA@@AN/@ENTS
These are the ten precepts to $hich Aur 2ord referred $hen He said. +If thou $ilt enter into life# *eepthe
commandments+ F@att.# 5i5. &:G. There are t$o main principles of all the Commandments#
namel!# lo"e of )od and lo"e of neih(or. The man that lo"es )od must necessaril! do three thins.F&G he must
ha"e no other )od. And in support of this is the Commandment. +Thou shalt not ha"e
strane ods+8 F,G he must i"e )od all honor. And so it is commanded. +Thou shalt not ta*e thename of )od in
"ain+8 F0G he must freel! ta*e his rest in )od. Hence. +Hemem(er that thou *eep hol!the Sa((ath da!.+
1ut to lo"e )od $orthil!# one must first of all lo"e one's neih(or. And so. +Honor th! father andmother.+ Then#
one must a"oid doin harm to one's neih(or in act. +Thou shalt not *ill+ refers to ourneih(or's person8 +Thou
shalt not commit adulter!+ refers to the person united in marriae to our
neih(or8 +Thou shalt not steal+ refers to our neih(or's e5ternal oods. We must also a"oid in=ur! toour
neih(or (oth (! $ord# +Thou shalt not (ear false $itness#+ and (! thouht# +Thou shalt not co"etth! neih(or's
oods+ and +Thou shalt not co"et th! neih(or's $ife.+
FFor +Buestions for /iscussion+ see Chapter.G
&>:
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THE CATECHIS@ AF ST. THA@AS ABCINAS. The 2ord's 6ra!er DD Introduction
EL62ANATIAN AF THE 2AH/'S 6HA?EH
FIIE BCA2ITIES AF 6HA?EH
+Aur Father $ho art in hea"en.+ Amon all other pra!ers# the 2ord's 6ra!er holds the chief place. Ithas fi"e
e5cellent qualities $hich are required in all pra!er. A pra!er must (e confident# ordered#
suita(le# de"out and hum(le.
It must (e confident. +2et us# therefore# o $ith confidence to the throne of race.+%&' It must not (e$antin in
faith# as it is said. +1ut let him as* in faith# nothin $a"erin.+%,' That this is a most
trust$orth! pra!er is reasona(le# since it $as formed (! Him $ho is our Ad"ocate and the most $ise6etitioner
for us. +In $hom are hid all the treasures of $isdom and *no$lede8+%0' and of $hom it issaid. +For $e ha"e an
ad"ocate $ith the Father# 9esus Christ the =ust one.+%3' Hence# St. C!prian
sa!s. +Since $e ha"e Christ as our Ad"ocate $ith the Father for our sins# $hen $e pra! on account ofour faults#
$e use the "er! $ords of our Ad"ocate.+%4'
Furthermore# this pra!er is e"en more $orth! of confidence in that He $ho tauht us ho$ to pra!#raciousl!
hears our pra!er toether $ith the Father# as it is said in the 6salm. +He shall cr! to @e#and I $ill hear him.+%7'
Thus $rites St. C!prian. +It is a friendl!# familiar# and de"out pra!er to as*of the 2ord in His o$n $ords.+%:'
And so no one oes a$a! from this pra!er $ithout fruit. St.
Auustine sa!s that throuh it our "enial sins are remitted.%;'
@oreo"er# our pra!er must (e suita(le# so that a person as*s of )od in pra!er $hat is ood for him.St. 9ohn
/amascene sa!s. +6ra!er is the as*in of $hat is riht and fittin from )od.+%<' @an! timesour pra!er is not
heard (ecause $e see* that $hich is not ood for us. +?ou as* and !ou do not
recei"e# (ecause !ou as* amiss.+%&>' To *no$# indeed# $hat one ouht to pra! for is most difficult8for it is not
eas! to *no$ $hat one ouht to desire. Those thins $hich $e rihtl! see* in pra!er arerihtl! desired8 hence
the Apostle sa!s. +For $e *no$ not $hat $e should pra! for as $e ouht.+%&&'Christ Himself is our Teacher8 it is
He $ho teaches us $hat $e ouht to pra! for# and it $as to Him
that the disciples said. +2ord# teach us to pra!.+%&,' Those thins# therefore# $hich He has tauht usto pra! for#
$e most properl! as* for. +Whatsoe"er $ords $e use in pra!er#+ sa!s St. Auustine# +$ecannot (ut utter that
$hich is contained in our 2ord's 6ra!er# if $e pra! in a suita(le and $orth!
manner.+%&0'
Aur pra!er ouht also to (e ordered as our desires should (e ordered# for pra!er is (ut the e5pressionof desire.
No$# it is the correct order that $e prefer spiritual to (odil! thins# and hea"enl! thins tothose merel! earthl!.
This is accordin to $hat is $ritten. +See* !e first therefore the *indom of
)od and His =ustice# and all these thins shall (e added unto !ou.+%&3' Here Aur 2ord sho$s thathea"enl! thins
must (e souht first# and then thins material.
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&>;
Aur pra!er must (e de"out# (ecause a rich measure of piet! ma*es the sacrifice of pra!er accepta(leto )od. +In
Th! name I $ill lift up m! hands. 2et m! soul (e filled $ith marro$ and fatness.+%&4'
@an! times (ecause of the lenth of our pra!ers our de"otion ro$s cool8 hence Aur 2ord tauht usto a"oid
$ordiness in our pra!ers. +When !ou are pra!in# spea* not much.+%&7' And St. Auustinesa!s. +2et much
tal*in (e a(sent from pra!er8 (ut as lon as fer"or continues# let pra!er li*e$ise oon.+%&:' For this reason the
2ord made His 6ra!er short. /e"otion in pra!er rises from charit! $hichis our lo"e of )od and neih(or# (oth of
$hich are e"ident in this pra!er. Aur lo"e for )od is seen inthat $e call )od +our Father8+ and our lo"e for our
neih(or $hen $e sa!. +Aur Father . . . fori"e usour trespasses#+ and this leads us to lo"e of neih(or.
6ra!er ouht to (e hum(le. +He hath had reard for the pra!er of the hum(le.+%&;' This is seen in thepara(le of
the 6harisee and the 6u(lican F2u*e# 5"iii. <D&4G# and also in the $ords of 9udith. +The
pra!er of the hum(le and the mee* hath al$a!s pleased Thee.+%&<' This same humilit! is o(ser"ed inthis pra!er#
for true humilit! is had $hen a person does not presume upon his o$n po$ers# (ut from
the di"ine strenth e5pects all that he as*s for.
It must (e noted that pra!er (rins a(out three ood effects. First# pra!er is an efficacious and usefulremed!
aainst e"ils. Thus# it deli"ers us from the sins $e ha"e committed. +Thou hast fori"en the$ic*edness of m!
sin. For this shall e"er! one that is hol! pra! to Thee in a seasona(le time.+%,>'
The thief on the Cross pra!ed and recei"ed fori"eness. +This da! thou shalt (e $ith @e inparadise.+%,&' Thus
also pra!ed the 6u(lican# and +$ent do$n to his home =ustified.+%,,' 6ra!er#also# frees one from the fear of
future sin# and from trials and sadness of soul. +Is an! one of !ou sad?2et him pra!.+%,0' Aain it deli"ers one
from persecutors and enemies. +Instead of ma*in me a
return of lo"e# the! detracted me# (ut I a"e m!self to pra!er.+%,3'
In the second place# pra!er is efficacious and useful to o(tain all that one desires. +All thins$hatsoe"er !ou as*
$hen !ou pra!# (elie"e that !ou shall recei"e.+%,4' When our pra!ers are notheard# either $e do not perse"ere in
pra!er# $hereas +$e ouht al$a!s to pra!# and not to faint#+%,7'or $e do not as* for that $hich is more
conduci"e to our sal"ation. +Aur ood 2ord often does not
i"e us $hat $e $ish#+ sa!s St. Auustine# +(ecause it $ould reall! (e $hat $e do not $ish for.+ St.6aul i"es
us an e5ample of this in that he thrice pra!ed that the stin of his flesh (e remo"ed from
him# and his pra!er $as not heard.%,:' Thirdl!# pra!er is profita(le (ecause it ma*es us friends of)od. +2et m!
pra!er (e directed as incense in Th! siht.+%,;'
EN/NATES
&. He(.# i". &7.
,. 9ames# i. 7.
0. Col.# ii. 0.
3. I 9ohn# ii. &.
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4. +/e oratione dominica.+
7. 6s. 5c. &4.
:. +I(id.+
&><
;. +Enchir.# l55"iii.
<. +/e fide orthodo5a#+ III# c. ,3.
&>. 9ames# i". 0.
&&. Hom.# "iii. ,7.
&,. 2u*e# 5i. &.
&0. +Ad 6ro(am#+ Epist. c555.
&3. @att.# "i. 00.
&4. 6s. l5ii. 4.
&7. @att.# "i. :.
&:. +2oc. cit.+
&;. 6s. ci. &;.
&<. 9ud.# i5. &7.
,>. 6s. 555i. 4.
,&. 2u*e# 55iii. 30.
,,. I(id.# 5"iii. &3.
,0. 9ames# ". &0.
,3. 6s. 5"iii. 3.
,4. @ar*# 5i. ,3.
,7. 2u*e# 5"iii. &.
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,:. II Cor.# 5ii. :.
,;. 6s. c5i. ,.
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THE CATECHIS@ AF ST. THA@AS ABCINAS. The 2ord's 6ra!er DD Apenin
&&>
THE A6ENIN) WAH/S AF THE 2AH/'S 6HA?EH
6HE6AHATIAN FAH THE 6ETITIANS
Aur FATHEH.DDNote here t$o thins# namel!# that )od is our Father# and $hat $e o$e to Him(ecause He is our
Father. )od is our Father (! reason of our special creation# in that He created us inHis imae and li*eness# and
did not so create all inferior creatures. +Is not He th! Father# that made
thee# and created thee?+%&' 2i*e$ise )od is our Father in that He o"erns us# !et treats us as masters#and not
ser"ants# as is the case $ith all other thins. +For Th! pro"idence# Father# o"erneth all
thins8+%,' and +$ith reat fa"or disposest of us.+%0' )od is our Father also (! reason of adoption. Toother
creatures He has i"en (ut a small ift# (ut to us an heredit!DDindeed# +if sons# heirs also.+%3'
+For !ou ha"e not recei"ed the spirit of (ondae aain in fear8 (ut !ou ha"e recei"ed the spirit ofadoption of
sons# $here(! $e cr!# A((a FFatherG.+%4'
We o$e )od# our Father# four thins. First# honor. +If then I (e a Father# $here is @! honor?+%7'No$# honor
consists in three qualities. F&G It consists in i"in praise to )od. +The sacrifice of praiseshall lorif! @e.+%:'
This ouht not merel! come from the lips# (ut also from the heart# for. +This
people dra$ near @e $ith their mouth# and $ith their lips lorif! @e# (ut their heart is far from@e.+%;' F,G
Honor# aain# consists in purit! of (od! to$ards oneself. +)lorif! and (ear )od in !our(od!.+%<' F0G Honor also
consists in =ust estimate of one's neih(or# for. +The *in's honor lo"eth
=udment.+%&>'
Secondl!# since )od is our Father# $e ouht to imitate Him. +Thou shalt call @e Father# and shalt notcease to
$al* after @e.+%&&' This imitation of our Father consists of three thins. F&G It consists in
lo"e. +1e !e therefore follo$ers of )od# as most dear children8 and $al* in lo"e.+%&,' This lo"e of)od must (e
from the heart. F,G It consists in merc!. +1e !e merciful.+%&0' This merc! must li*e$isecome from the heart# and
it must (e in deed. F0G Finall!# imitation of )od consists in (ein perfect#
since lo"e and merc! should (e perfect. +1e !e therefore perfect# as also !our Hea"enl! Father isperfect.+%&3'
Thirdl!# $e o$e )od o(edience. +Shall $e not much more o(e! the Father of spirits?+%&4' We musto(e! )od for
three reasons. First# (ecause He is our 2ord. +All thins that the 2ord has spo*en $e
$ill do# $e $ill (e o(edient.+%&7' Secondl!# (ecause He has i"en us the e5ample of o(edience# forthe true Son
of )od +(ecame o(edient to His Father e"en unto death.+%&:' Thirdl!# (ecause it is forour ood. +I $ill pla!
(efore the 2ord $ho hath chosen me.+%&;' Fourthl!# $e o$e )od patience
$hen $e are chastised (! Him. +He=ect not the correction of the 2ord8 and do not faint $hen thou artchastised (!
Him. For $hom the 2ord lo"eth He chastises8 and as a father in the son He pleaseth
Himself.%&<'
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ACH Father.DDFrom this $e see that $e o$e our neih(or (oth lo"e and re"erence. We must lo"e ourneih(or
(ecause $e are all (rothers# and all men are sons of )od# our Father. +For he that lo"eth nothis (rother $hom he
seeth# ho$ can he lo"e )od $hom he seeth not?+%,>' We o$e re"erence to ourneih(or (ecause he is also a
child of )od. +Ha"e $e not all one Father? Hath not one )od created
&&&
us? Wh! then does e"er!one of us despise his (rother?+%,&' And aain. +With honor pre"entin oneanother.+%,,'
We do this (ecause of the fruit $e recei"e# for +He (ecame to all that o(e! the cause ofeternal sal"ation.+%,0'
THE 6HEE@INENCE AF )A/
Who Art in Hea"en.DDAmon all that is necessar! for one $ho pra!s# faith is a(o"e all important.+2et him as* in
faith# nothin $a"erin.+%,3' Hence# the 2ord# teachin us to pra!# first mentions that$hich causes faith to
sprin up# namel!# the *indness of a father. So# He sa!s +Aur Father#+ in the
meanin $hich is had in the follo$in. +If !ou then (ein e"il *no$ ho$ to i"e ood ifts to !ourchildren# ho$
much more $ill !our Father from hea"en i"e the ood Spirit to them that as*
himE+%,4' Then# He sa!s +Who art in hea"en+ (ecause of the reatness of His po$er. +To Thee ha"e Ilifted up
m! e!es# $ho d$ellest in hea"en.+%,7'
The $ords# +$ho art in hea"en#+ sinif! three thins. First# it ser"es as a preparation for him $houtters the
pra!er# for# as it is said. +1efore pra!er prepare th! soul.+%,:' Thus# +in hea"en+ is
understood for the lor! of hea"en. +For !our re$ard is "er! reat in hea"en.+%,;' And thispreparation ouht to
(e in the form of an imitation of hea"enl! thins# since the son ouht to imitatehis Father. +Therefore# as $e
ha"e (orne the imae of the earthl!# let us (ear also the imae of the
hea"enl!.+%,<' So also this preparation ouht to (e throuh contemplation of hea"enl! thins#(ecause men are
$ont to direct their thouhts to $here the! ha"e a Father and others $hom the!lo"e# as it is $ritten. +For $here
th! treasure is# there is th! heart also.+%0>' The Apostle $rote. +Aurcon"ersation is in hea"en.+%0&' 2i*e$ise# $e
prepare throuh attention to hea"enl! thins# so that $ema! then see* onl! spiritual thins from Him $ho is in
hea"en. +See* thins that are a(o"e# $here
Christ is.+%0,'
+Who art in hea"en+ can also pertain to Him $ho hears us# $ho is nearest to us8 and then the +inhea"en+ is
understood to mean +in de"out persons+ in $hom )od d$ells# as it is $ritten. +Thou# A2ord# art amon us.+%00'
For hol! persons are called +the
hea"ens+ in the 6salm. +The hea"ens sho$ forth the lor! of )od#+%03' since )od d$ells in thede"out throuh
faith. +That Christ ma! d$ell (! faith in !our hearts.+%04' )od also d$ells in usthrouh lo"e. +He that a(ideth in
charit!# a(ideth in )od and )od in him.+%07' And also throuh the*eepin of the commandments. +If an! one
lo"e @e# he $ill *eep @! $ord# and @! Father $ill lo"ehim# and We $ill come to him# and $ill ma*e Aur
a(ode $ith him.+%0:'
In the third place# +$ho art in hea"en+ can pertain to Him $ho is in hea"en# He $ho cannot (eincluded in the
ph!sical hea"ens# for +the hea"en and the hea"en of hea"ens cannot contain
Thee.+%0;' And so it can mean that )od is allDseein in His sur"e! of us# in that He sees us from
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a(o"e# that is# from hea"en. +1ecause He hath loo*ed forth from His hih sanctuar!8 from hea"en the2ord hath
loo*ed upon the earth.+%0<' It also sinifies ho$ su(lime is )od in His po$er. +The 2ord
hath prepared His throne in hea"en+8%3>' and that He li"es $ithout chane throuh eternit!. +1utThou# A 2ord#
endurest fore"er.+%3&' And aain. +Th! !ears shall not fail.+%3,' And so of Christ $asit $ritten. +His throne as
the da!s of hea"en.+%30'
The 6hilosopher sa!s that on account of the incorrupti(ilit! of the hea"ens all ha"e considered themas the a(ode
of spirits.%33' And so +$ho art in hea"en+ tends to i"e us confidence in our pra!er
&&,
$hich arises from a threefold consideration. of )od's po$er# of our familiarit! $ith Him# and of thefitness of our
requests.
The po$er of Him to $hom $e pra! is implied if $e consider +hea"en+ as the corporeal hea"ens.)od is not
limited (! an! ph!sical (ounds. +/o not I fill hea"en and earth? saith the 2ord.+%34'
Ne"ertheless# He is said to (e in the corporeal hea"ens to indicate t$o thins. the e5tent of His po$erand the
reatness of His nature. The former of these attri(utes is contrar! to the "ie$ that all thins
happen out of necessit!# (! a fate reulated (! the celestial (odies8 and thus all pra!er $ould (e "ainand useless.
1ut such is a(surd# since )od d$ells in the hea"ens as their 2ord. +The 2ord has
prepared His throne in hea"en.+%37' The latter attri(ute# "i-.# His su(lime nature# is aainst those $hoin pra!in
propose or (uild up an! corporeal imaes of )od. Therefore# )od is stated to (e +in
hea"en+ in that He e5ceeds all corporeal thins# and e"en the desires and intellects of men8 so that$hatsoe"er
man thin*s or desires is far less than )od. Thus# it is said. +1ehold# )od is reat#
e5ceedin our *no$lede.+%3:' And aain. +The 2ord is hih a(o"e all nations.+%3;' And finall!.+To $hom then
ha"e !ou li*ened )od? Ar $hat imae $ill !ou ma*e for Him?+%3<'
Familiar intercourse $ith )od is sho$n throuh this +in hea"en.+ Some indeed ha"e said that (ecauseof His
reat distance from us )od does not care for men# and the! cite these $ords. +He $al*eth
a(out the poles of hea"en# and He doth not consider our thins.+%4>' Aainst this is the fact that )odis nearer to
us than $e are to oursel"es. This (rins confidence to one $ho pra!s. First# (ecause of
the nearness of )od. +The 2ord is nih unto all them that call upon Him.+%4&' Hence# it is $ritten.+1ut thou
$hen thou shalt pra!# enter into th! cham(er#+%4,' that is#
into th! heart. Second# (ecause of the intercession of all the Saints amon $hom )od d$ells8 forfrom this arises
faith to as* throuh their merits for $hat $e desire. +Turn to some of the Saints#+%40'and# +6ra! one for another#
that !ou ma! (e sa"ed.+%43'
This part of the pra!erDDthat is# +in hea"en+DDis appropriate and fittin also# if +in hea"en+ is ta*en tomean that
spiritual and eternal ood in $hich true happiness consists. 1ecause of it our desires are
lifted up to$ards hea"enl! thins8 since our desires ouht to tend to$ards $here $e ha"e our Father#(ecause
there is our true home. +See* the thins that are a(o"e.+%44' And aain. +Cnto an inheritanceincorrupti(le# and
undefiled# and that cannot fade# reser"ed in hea"en for !ou.+%47' @oreo"er# from it$e are told that# if our life is
to (e in hea"en# then $e ouht to (e conformed to our Hea"enl! Father.+Such as is the hea"enl!# such also are
the! that are hea"enl!.+%4:' From all this the $ords +in
hea"en+ are most appropriate in pra!er in that the! sinif! (oth a hea"enl! desire and hea"enl! life.
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EN/NATES
&. /eut.# 555ii. 7. +The first $ord $hich# (! the command and institution of Aur 2ord# $e sa! in thispra!er is
'Father.' The Sa"iour could# indeed# ha"e (eun this pra!er $ith some other $ord more
e5pressi"e of His ma=est!# such as 'Creator' or '2ord.' ?et# He omitted all such e5pressions as the!miht (e
associated $ith fear# and instead of them He has chosen a $ord $hich inspires lo"e andconfidence. What name
is more tender than that of Father? It is a name $hich e5presses (oth
&&0
indulence and lo"e+ F+Homan Catechism#+ 2ord's 6ra!er# Chapter IL# &G.
,. Wis. 5i". 0.
0. +I(id.#+ 5ii. &;.
3. Hom.# "iii. &:.
4. +I(id.#+ &4.
7. @al.# i. 7.
:. 6s. 55i5. &0.
;. Isa.# 55i5. &0.
<. I Cor.# "i. ,>.
&>. 6s. 5c"iii. 0.
&&. 9erem.# iii. &<.
&,. Eph.# ". &.
&0. 2u*e# "i. 07.
&3. @att.# ". 3;.
&4. He(.# 5ii. <.
&7. E5od.# 55i". :.
&:. 6hil.# ii. ;.
&;. II Kins# "i. ,&.
&<. 6ro".# iii. &&D&,.
,>. I 9ohn# i". ,>. +When $e call upon the Father# in"o*in Him as our Father# $e are to understandit as a
necessar! consequence of the ift and riht of di"ine adoption and that $e are all (rethren# andshould lo"e one
another as (rothers. '?ou are all (rethren#' sa!s Aur 2ord# 'for one is !our Father# Hethat is in hea"en' F@att.#
55iii. ;G. For this reason the Apostles in their Epistles call the faithful#
'(rethren'+ F+Homan
Catechism#+ +loc. cit.#+ &3G.
,&. @al.# ii. &>.
,,. Hom.# 5ii. &>.
,0. He(.# ". <.
,3. 9ames# i. 7.
&&3
,4. 2u*e# ii. &0.
,7. 6s. c55ii. &.
,:. Ecclus.# 5"iii. ,0.
,;. @att.# ". &,.
,<. I Cor.# 5". 3<.
0>. @att.# "i. ,&.
0&. 6hil.# iii. ,>.
0,. Colos.# iii. &.
00. 9erem.# 5i". <.
03. 6s. 5"ii. ,.
04. Eph.# iii. &:.
07. I 9ohn# i". &7.
0:. 9ohn# 5i". ,0. +And . . . $ith him+ in Ii"es ed.# omitted in 6arma ed.
0;. III Kins# "iii. ,:.
0<. 6s. ci. ,>.
3>. 6s. cii. &<.
3&. 6s. ci. &0.
3,. +I(id.#+ ,;.
30. 6s. l555"iii. 0>.
33. Aristotle# +/e Coelo#+ &.
34. 9erem.# 55iii. ,3.
37. 6s. cii. &<.
3:. 9o(. 555"i. ,7.
3;. 6s. c5ii. 3
3<. Isa.# 5l. &;.
4>. 9o(# 55ii. &3.
4&. 6s. c5li". &;.
4, @att.# "i. 7.
&&4
40 9o(# ". &.
43. 9ames# ". &7.
44. Col.# iii. &.
47. I 6et.# i. 3.
4:. I Cor.# 5". 3;.
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THE CATECHIS@ AF ST. THA@AS ABCINAS. The 2ord's 6ra!er D First 6etition
THE FIHST 6ETITIAN. +Hallo$ed 1e Th! Name.+
This is the first petition# and in it $e as* that )od's name (e manifested and declared in us. The nameof )od#
first of all# is $onderful (ecause it $or*s $onders in all creatures. Thus said Aur 2ord. +In
@! name the! shall cast out de"ils# the! shall spea* ne$ tonues. The! shall ta*e up serpents8 and ifthe! shall
drin* an! deadl! thin# it shall not hurt them.+%&'
)A/'S NA@E IS 2AIA12E
This name is lo"a(le. +There is no other name under hea"en i"en to men# $here(! $e must (esa"ed.+%,' We all
should desire to (e sa"ed. We ha"e an e5ample in 1lessed Inatius# $ho had suchreat lo"e for the name of
Christ that# $hen Tra=an ordered him to den! it# he affirmed that it couldnot (e draed from his mouth. Then#
the emperor threatened to ha"e him (eheaded# and thus ta*e
the name of Christ out of the mouth of the Saint. 1ut
Inatius replied. +E"en thouh !ou ta*e it from m! mouth# !ou $ill ne"er snatch it from m! heart. Iha"e this
name $ritten in m! heart and there I ne"er cease to in"o*e it.+ Tra=an heard this and $ishedto put it to the test.
He had the ser"ant of )od (eheaded and then commanded that his heart (e ta*enout# and there upon the heart
$as found the name of Christ inscri(ed in letters of old. This name had(een enra"ed on the heart as a seal.
)A/'S NA@E IS IENEHA12E
The name of )od is "enera(le. +In the name of 9esus e"er! *nee should (o$# of those that are inhea"en# on
earth# and under the earth.+%0' +Those that are in hea"en+ refers to the Anels and the(lessed8 +those that are on
earth+ to people li"in in this $orld# $ho do so for lo"e of hea"en $hichthe! $ish to ain8 +those under the
earth+ to the damned# $ho do so out of fear.
&&7
)A/'S NA@E IS INEFFA12E
This name is ineffa(le# for in the tellin of it e"er! tonue is $holl! inadequate. Accordinl!# it issometimes
compared to created thins as# for instance# it is li*ened to a roc* (ecause of its firmness.+Cpon this roc* I $ill
(uild @! Church.+%3' It is li*ened to a fire (ecause of its purif!in po$er8 foras fire purifies metal# so does )od
purif! the hearts of sinners. +@! )od is a consumin fire.+%4' It iscompared to liht (ecause of its po$er of
enlihtenin8 for as liht illumines the dar*ness# so does
the name of )od o"ercome the dar*ness of the mind. +A m! )od# enlihten m! dar*ness.+%7'
@EANIN) AF HA22AWE/
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We pra! that this name ma! (e manifested in us# that it (e *no$n and re"ered as hol!. No$+hol!+ For hallo$edG
ma! ha"e a threefold meanin. First# it is the same as firm. Thus# those $ho arefirml! esta(lished in eternal
happiness are all the (lessed in hea"en# the Saints. In this sense# none is a+Saint+ on earth (ecause here all is
continuall! chanea(le. As St. Auustine sa!s. +I san* a$a! fromThee# A 2ord# and I $andered too much astra!
from Thee $ho art m! firm support.+%:'
Secondl!# +hol!+ ma! (e understood as +unearthl!.+ The hol! ones $ho are in hea"en ha"e nauhtearthl! a(out
them. +I count Fall thinsG . . . (ut as dun# that I ma! ain Christ.+%;' Earth ma! sinif!sinners. This $ould arise
as reference to production. For if the earth is not culti"ated# it $ill produce
thorns and thistles. Similarl!# if the soul of the sinner is not culti"ated (! race# it $ill produce onl!thistles and
thorns of sins. +Thorns and thistles shall it (rin forth to thee.+%<' Aain# earth ma!
sinif! sinners as reards its dar*ness. The earth is dar* and opaque8 and so also is the sinner dar*and
o(structi"e to liht. +/ar*ness $as on the face of the deep.+%&>' And# finall!# earth is a dr!
element $hich $ill fall to pieces unless it is mi5ed $ith the moisture of $ater. So )od placed earth=ust a(o"e
$ater. +Who esta(lished the earth a(o"e the $aters.+%&&' So also the soul of the sinner isdr! and $ithout
moisture as it is said. +@! soul is as earth $ithout $ater unto Thee.+%&,'
+Hol!+ ma!# finall!# (e understood as +la"ed in (lood#+ since the Saints in hea"en are called Saints(ecause the!
ha"e (een $ashed in (lood. +These are the! $ho are come out of reat tri(ulation# andha"e $ashed their ro(es#
and ha"e made them $hite in the (lood of the 2am(.+%&0' And aain. +Hehath $ashed us from our sins in His
(lood.+%&3'
EN/NATES
&. @ar*# 5i". &:D&;.
,. Acts. i". &,.
0. 6hil.# ii. &>.
3. @att.# 5"i. &;.
4. /eut.# i". ,3.
7. 6s. 5"ii. ,<.
:. +Confessions#+ II# 5.
;. 6hil.# iii. ;.
&&:
<. )en.# iii. &;.
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&>. )en.# i. ,.
&&. 6s. c555". 7.
&,. 6s. c5lii. 7.
&0. Apoc.# "ii. &3.
&3. +I(id.#+ i. 4.
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THE CATECHIS@ AF ST. THA@AS ABCINAS. The 2ord's 6ra!er D Second 6etition
THE SECAN/ 6ETITIAN. +Th! Kindom Come.+
The Hol! Spirit ma*es us lo"e# desire and pra! rihtl!8 and instills in us# first of all# a fear $here(!$e as* that
the name of )od (e sanctified. He i"es us another ift# that of piet!. This is a de"out andlo"in affection for our
Father and for all men $ho are in trou(le. No$# since )od is our Father# $e
ouht not onl! re"erence and fear Him# (ut also ha"e to$ards Him a s$eet and pious affection. Thislo"e ma*es
us pra! that the *indom of )od ma! come. +We should li"e so(erl! and =ustl! in this
$orld# loo*in for the (lessed hope and comin of the lor! of the reat )od.+%&'
It ma! (e as*ed of us. +Wh!# since the *indom of )od al$a!s $as# do $e then as* that it ma!come?+ This#
ho$e"er# can (e understood in three $a!s. First# a *in sometimes has onl! the riht toa *indom or dominion#
and !et his rule has not (een declared (ecause the men in his *indom are
not as !et su(=ect to him. His rule or dominion $ill come onl! $hen the men of his *indom are hissu(=ects.
No$# )od is (! His "er! essence and nature the 2ord of all thins8 and Christ (ein )od
and @an is the 2ord o"er all thins. +And He a"e Him po$er and lor! and a *indom.+%,' It is#therefore#
necessar! that all thins (e su(=ect to Him. This is not !et the case# (ut $ill (e so at the endof the $orld. +For He
must rein# until He hath put all His enemies under His feet.+%0' Hence it is forthis $e pra! $hen $e sa!. +Th!
*indom come.+
WH? WE 6HA? THCS
&&;
In so doin $e pra! for a threefold purpose. that the =ust ma! (e strenthened# that sinners ma! (epunished# and
that death (e destro!ed. No$# the reason is that men are su(=ect to Christ in t$o $a!s#either $illinl! or
un$illinl!. Aain# the $ill of )od is so efficacious that it must (e full! complied$ith8 and )od does $ish that
all thins (e su(=ect to Christ. Hence# t$o thins are necessar!. either
man $ill do the $ill of )od (! su(=ectin himself to His commands# as do the =ust8 or )od shall e5ertHis $ill
and punish those $ho are sinners and His enemies8 and this
$ill ta*e place at the end of the $orld. +Cntil I ma*e Th! enemies Th! footstool.+%3'
It is en=oined upon the faithful to pra! that the *indom of )od ma! come# namel!# that the! su(=ectthemsel"es
completel! to Him. 1ut it is a terri(le thin for sinners# (ecause for them to as* the
comin of )od's *indom is nothin else than to as* that the! (e su(=ected to punishment. +Woe tothem that
desire the da! of the 2ordE+%4' 1! this pra!er# too# $e as* that death (e destro!ed. SinceChrist is life# death
cannot e5ist in His *indom#%7' (ecause death is the opposite of life. +And the
enem!# death# shall (e destro!ed last.+%:' +He shall cast death do$n headlon fore"er.+%;' And thisshall ta*e
place at the last resurrection. +Who $ill reform the (od! of our lo$ness# made li*e to the(od! of His lor!.+%<'
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In a second sense# the *indom of hea"en sinifies the lor! of paradise. Nor is this to (e $onderedat# for a
*indom F+renum+G is nothin other than a o"ernment F+reimen+G. That $ill (e the (esto"ernment $here
nothin is found contrar! to the $ill of the o"ernor. No$# the $ill of )od is the"er! sal"ation of men# for He
+$ill ha"e all men to (e sa"ed+8%&>' and this especiall! shall come topass in paradise $here there $ill (e nothin
contrar! to man's sal"ation. +The! shall ather out of His*indom all scandals.+%&&' In this $orld# ho$e"er#
there are man! thins contrar! to the sal"ation ofmen. Hence# $hen $e pra!# +Th! *indom come#+ $e pra! that
$e miht participate in the hea"enl!*indom and in the lor! of paradise.
WH? WE /ESIHE THIS KIN)/A@
This *indom is reatl! to (e desired for three reasons. F&G It is to (e reatl! desired (ecause of theperfect =ustice
that o(tains there. +Th! people shall (e all =ust.+%&,' In this $orld the (ad are minled$ith the ood# (ut in
hea"en there $ill (e no $ic*ed and no sinners. F,G The hea"enl! *indom is to(e desired (ecause of its perfect
li(ert!. Here (elo$ there is no li(ert!# althouh all men naturall!
desire it8 (ut a(o"e there $ill (e perfect li(ert! $ithout an! form of oppression. +1ecause thecreature also shall
(e deli"ered from the ser"itude of corruption.+%&0' Not onl! $ill men then (e free#(ut indeed the! $ill all (e
*ins. +And Thou hast made us to our )od a *indom.+%&3' This is
(ecause all shall (e of one $ill $ith )od# and )od shall $ill $hat the Saints $ill# and the Saints shall$ill
$hatsoe"er )od $ills8 hence# in the $ill of )od shall their $ill (e done All# therefore# shall
rein# (ecause the $ill of all shall (e done# and the 2ord shall (e their cro$n. +In that da!# the 2ordof hosts shall
(e a cro$n of lor! and a arland of =o! to the residue of His people.+%&4' F0G The
*indom of )od is to (e desired (ecause of the mar"ellous riches of hea"en. +The e!e hath not seenA )od#
(esides Thee# $hat thins Thou hast prepared for them that $ait for Thee.+%&7' And also.
+Who satisfieth th! desire $ith ood thins.+%&:'
Note that man $ill find e"er!thin that he see*s for in this $orld more e5cellentl! and more perfectl!in )od
alone. Thus# if it is pleasure !ou see*# then in )od !ou $ill find the hihest pleasure. +?ou
shall see and !our heart shall re=oice.+%&;' +And e"erlastin =o! shall (e upon their heads.+%&<' If it isriches#
&&<
there !ou $ill find it in a(undance. +When the soul stra!s from Thee# she loo*s for thins apart fromThee# (ut
she finds all thins impure and useless until she returns to Thee#+ sa!s St. Auustine.%,>'
2astl!# +Th! *indom come+ is understood in another sense (ecause sometimes sin reins in this$orld. This
occurs $hen man is so disposed that he follo$s at once the enticement of sin. +2et not sinrein in !our mortal
(od!#+%,&' (ut let )od rein in !our heart8 and this $ill (e $hen thou art
prepared to o(e! )od and *eep all His Commandments. Therefore# $hen $e pra! to )od that His*indom ma!
come# $e pra! that )od and not sin ma! rein in us.
@a! $e throuh this petition arri"e at that happiness of $hich the 2ord spea*s. +1lessed are themee*E+%,,'
No$# accordin to $hat $e ha"e first e5plained a(o"e# "i-.# that man desires that )od (ethe 2ord of all thins#
then let him not a"ene in=uries that are done him# (ut let him lea"e that for the2ord. If !ou a"ene !ourself# !ou
do not reall! desire that the *indom of )od ma! come. Accordinto our second e5planation Fi.e.# reardin the
lor! of paradiseG# if !ou a$ait the comin of this
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*indom $hich is the lor! of paradise# !ou need not $orr! a(out losin earthl! thins. 2i*e$ise# ifaccordin to
the third e5planation# !ou pra! that )od ma! rein $ithin !ou# then !ou must (e
hum(le# for He is Himself most hum(le. +2earn of @e (ecause I am mee* and hum(le of heart.+%,0'
EN/NATES
&. Tit.# ii. &,.
,. /an.# "ii. &3.
0. I Cor.# 5". ,4.
3. 6s. ci5. &.
4. Amos# ". &;.
7. +Since . . . Kindom+ in Ii"es edition8 not in 6arma.
:. I Cor.# 5". ,7.
;. Isa.# 55". ;. This is in Ii"es edition. not in 6arma.
<. 6hil.# iii. ,&.
&>. I Tim.# ii. 3.
&&. @att# 5iii. 3&.
&,. Isa.# l5. ,&.
&0. Hom.# "iii# ,&.
&3. Apoc.# ". &>.
&4. Isa.# 55"iii. 4.
&7. +I(id.#+ l5i". 3.
&,>
&:. 6s. cii. 4.
&;. Isa.# l5"i. &3.
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&<. +I(id.#+ 555". &>. These t$o citations in Ii"es edition are omitted in 6arma.
,>. +Confessions#+ II# 7.
,&. Hom.# "i. &,.
,,. @att.# ". 3
,0. +I(id.#+ 5i. ,<. +Finall!# $e pra! that )od alone ma! li"e# alone ma! rein# $ithin us# that deathno loner
ma! e5ist# (ut ma! (e a(sor(ed (! the "ictor! $on (! Chrisl our 2ord# $ho# ha"in (ro*enand scattered the
po$er of all His enemies# ma!# in His miht# su(=ect all thins to His dominion. . . .2et us# therefore# earnestl!
implore . . . that His commands ma! (e o(ser"ed# that there (e found no
traitor# no deserter# and that all ma! so act that the! ma! come $ith =o! into the presence of )od theirKin. and
ma! reach the possession of the hea"enl! *indom prepared for them from all
eternit!+ F+Homan Catechism.+ +2ord's 6ra!er#+ Chapter 5i. &3# &<G.
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THE CATECHIS@ AF ST. THA@AS ABCINAS. The 2ord's 6ra!er D Third 6etition
THE THIH/ 6ETITIAN. +Th! Will 1e /one on Earth as It Is in
Hea"en.+
The third ift $hich the Hol! Spirit $or*s in us is called the ift of *no$lede. The Hol! Spirit notonl! i"es us
the ift of fear and the ift of piet! F$hich is a s$eet affection for )od# as $e ha"e
saidG8 (ut He also ma*es man $ise. It $as this for $hich /a"id pra!ed. +Teach me oodness anddiscipline and
*no$lede.+%&' This *no$lede $hich the Hol! Spirit teaches us is that $here(! manli"es =ustl!. Amon all that
oes to ma*e up *no$lede and $isdom in man# the principal $isdom isthat man should not depend solel! upon
his o$n opinion. +2ean not upon th! o$n prudence.+%,'
Those $ho put all their trust in their o$n =udment so that the! do not trust others# (ut onl!themsel"es# are
al$a!s found to (e stupid and are so ad=uded (! others. +Hast thou seen a man $isein his o$n conceit? There
shall (e more hope of a fool than of him.+%0'
&,&
THE WI22 AF )A/
Aut of humilit! one does not trust one's o$n *no$lede. +Where humilit! is there is also$isdom.+%3' The proud
trust onl! themsel"es. No$# the Hol! Spirit# throuh the ift of $isdom#teaches us that $e do not our o$n $ill
(ut the $ill of )od. It is throuh this ift that $e pra! of )odthat His +$ill (e done on earth as it is in hea"en.+
And in this is seen the ift of *no$lede. Thus# onesa!s to )od +let Th! $ill (e done#+ in the same $a! as one
$ho is sic* desires somethin from the
ph!sician8 and his $ill is not precisel! his o$n# (ecause it is the $ill of the ph!sician. Ather$ise# ifhis desire
$ere purel! from his o$n $ill# he $ould (e indeed foolish. So $e ouht not to pra! otherthan that in us )od's
$ill ma! (e done8 that is# that His $ill (e accomplished in us. The heart of manis onl! riht $hen it is in accord
$ith the $ill of )od. This did Christ. +1ecause I came do$n from
hea"en# not to do @! o$n $ill (ut the $ill of Him that sent @e.+%4' Christ# as )od# has the same $ill$ith the
Father8 (ut as a @an He has a distinct $ill from the Father's# and it $as accordin to this thatHe sa!s He does not
do His $ill (ut the Father's. Hence# He teaches us to pra! and to as*. +Th! $ill
(e done.+%7'
WHAT /AES )A/ WI22?
1ut $hat is this that is as*ed? /oes not the 6salm sa!. +Whatsoe"er the 2ord pleased %has $illed'# Hehath
done?+%:' No$# if He has done all that He has $illed (oth in hea"en and on earth# $hat then is
the meanin of this. +Th! $ill (e done on earth as it is in hea"en+? To understand this $e must *no$that )od
$ills of us three thins# and $e pra! that these (e accomplished. The first thin that )od
$ills is that $e ma! ha"e eternal life. Whoe"er ma*es somethin for a certain purpose# has a $illreardin it
$hich is in accord $ith the purpose for $hich
he made it. In li*e manner# )od made man# (ut it $as not for no purpose# as it is $ritten. +Hemem(er
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$hat m! su(stance is8 for hast Thou made all the children of men in "ain?+%;'
Hence# )od made men for a purpose8 (ut this purpose $as not for their mere pleasures# for also the(rutes ha"e
these# (ut it $as that the! miht ha"e eternal life. The 2ord# therefore# $ills that men
ha"e eternal life. No$# $hen that for $hich a thin is made is accomplished# it is said to (e sa"ed8and $hen this
is not accomplished# it is said to (e lost. So $hen man ains eternal life# he is said to (esa"ed# and it is this that
the 2ord $ills. +No$# this is the $ill of @! Father that sent @e# that e"er!
one $ho seeth the Son and (elie"eth in Him ma! ha"e life e"erlastin.+%<' This $ill of )od is alread!fulfilled
for the Anels and for the Saints in the Fatherland# for the! see )od and *no$ and en=o!
Him. We# ho$e"er# desire that# as the $ill of )od is done for the (lessed $ho are in hea"en# itli*e$ise (e done
for us $ho are on earth. For this $e pra! $hen $e sa! +Th! $ill (e done+ for us$ho are on earth# as it is for the
Saints $ho are in hea"en.
THE CA@@AN/@ENTS. )A/'S WI22
In the second place# the $ill of )od for us is that $e *eep His Commandments. When a persondesires
somethin# he not onl! $ills that $hich he desires# (ut also e"er!thin $hich $ill (rin thata(out. Thus# in order
to (rin a(out a health! condition $hich he desires# a ph!sician also $ills to putinto effect diet# medicine# and
other needs. We arri"e at eternal life throuh o(ser"ance of the
&,,
Commandments# and# accordinl!# )od $ills that $e o(ser"e them. +1ut if thou $ilt enter into life#*eep the
Commandments.+%&>' +?our reasona(le ser"ice . . . that !ou ma! pro"e $hat is the ood
and the accepta(le and the perfect $ill of )od.+%&&' That is# ood (ecause it is profita(le. +I am the2ord th! )od
that teach thee profita(le thins.+%&,' And accepta(le# that is# pleasin. +2iht is risento the =ust8 and =o! to the
riht heart.+%&0' And perfect# (ecause no(le. +1e !ou therefore perfect# as!our Hea"enl! Father is perfect.+%&3'
When $e sa! +Th! $ill (e done#+ $e pra! that $e ma! fulfillthe Commandments of )od. This $ill of )od is
done (! the =ust# (ut it is not !et done (! sinners. +Inhea"en+ here sinifies the =ust8 $hile +on earth+ refers to
sinners. We# therefore# pra! that the $ill of)od ma! (e done +on earth#+ that is# (! sinners# +as it is in hea"en#+
that is# (! the =ust.%&4'
2ET TH? WI22 1E /ANE
It must (e noted that the "er! $ords used in this petition teach us a lesson. It does not sa! +/o+ or+2et us do#+
(ut it sa!s# +%2et' Th! $ill (e done#+ (ecause t$o thins are necessar! for eternal life.the race of )od and the
$ill of man. Althouh )od has made man $ithout man# He cannot sa"e man$ithout his cooperation. Thus# sa!s
St. Auustine. +Who created thee $ithout th!self# cannot sa"e
thee $ithout th!self#+%&7' (ecause )od $ills that man cooperate $ith Him or at least put no o(staclein His $a!.
+Turn !e to @e# saith the 2ord of hosts# and I $ill turn to !ou.+%&:' +1! the race of )od#I am $hat I am. And
His race in me hath not (een "oid.+%&;' /o not# therefore# presume on !our
o$n strenth# (ut trust in )od's race8 and (e not nelient# (ut
use the -eal !ou ha"e. It does not sa!# therefore# +2et us do#+ lest it $ould seem that the race of )od$ere left
out8 nor does it sa!# +/o#+ lest it $ould appear that our $ill and our -eal do not matter. He
does sa! +2et it (e done+ throuh the race of )od at the same time usin our desire and our o$nefforts.
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Thirdl!# the $ill of )od in our reard is that men (e restored to that state and dinit! in $hich thefirst man $as
created. This $as a condition in $hich the spirit and soul felt no resistance from
sensualit! and the flesh. As lon as the soul $as su(=ect to )od# the flesh $as in such su(=ection tothe spirit that
no corruption of death# or $ea*ness# or an! of the passions $ere felt. When# ho$e"er#the spirit and the soul#
$hich $ere (et$een )od and the flesh# re(elled aainst )od (! sin# then the(od! re(elled aainst the soul. From
that time death and $ea*nesses (ean to (e felt toether $ith
continual re(ellion of sensualit! aainst the spirit. +I see another la$ in m! mem(ers# fihtin aainstthe la$ of
m! mind.+%&<' +The flesh lusteth aainst the spirit# and the spirit aainst the flesh.+%,>'
Thus# there is an endless strife (et$een the flesh and the spirit# and man is continuall! (ein (rouhtlo$er (!
sin. The $ill of )od# therefore# is that man (e restored to his primal state so that no more
$ould the flesh re(el aainst the spirit. +For this is the $ill of )od# !our sanctification.+%,&' No$#this $ill of
)od cannot (e fulfilled in this life# (ut it $ill (e fulfilled in the resurrection of the =ust#$hen lorified (odies
shall arise incorrupt and most perfect. +It is so$n a natural (od!8 it shall rise aspiritual (od!.+%,,' In the =ust the
$ill of )od is fulfilled relati"e to the spirit# $hich a(ides in =usticeand *no$lede and perfect life. Therefore#
$hen $e sa! +Th! $ill (e done#+ let us pra! that His $illalso ma! (e done reardin the flesh. Thus# the sense of
+Th! $ill (e done on earth+ is that it ma! (edone +for our flesh#+ and +as it is in hea"en+ means in our spirit.
Thus# $e ta*e +in hea"en+ for our
spirit# and +on earth+ as our flesh.%,0'
1! means of this petition $e arri"e at the happiness of those $ho mourn# as it is $ritten. +1lessed arethe! that
mourn8 for the! shall (e comforted.+%,3' This can (e applied to each of the threefold
&,0
e5planations $e ha"e i"en a(o"e. Accordin to the first $e desire eternal life. And in this "er!desire $e are
(rouht to a mournin of soul. +Woe is me# that m! so=ournin is proloned.+%,4' Thisdesire in the Saints is so
"ehement that (ecause of it the! $ish for death# $hich in itself is somethinnaturall! to (e a"oided. +1ut $e are
confident and ha"e a ood $ill to (e a(sent rather from the (od!and to (e present $ith the 2ord.+%,7' 2i*e$ise#
accordin to our second e5planationDD"i-.# that $e
$ill to *eep the Commandments DDthe! $ho do so are in sorro$. For althouh such (e s$eet for thesoul# it is
(itter indeed for the flesh $hich is continuall! *ept in discipline. +)oin# the! $ent and
$ept#+ $hich refers to the flesh# +1ut comin# the! shall come $ith =o!fulness#+ $hich pertains to thesoul.%,:'
Aain# from our third e5planation Fthat is# concernin the strule $hich is e"er oin on
(et$een the flesh and the spiritG# $e see that this too causes sorro$. For it cannot (ut happen that thesoul (e
$ounded (! the "enial faults of the
flesh8 and so in e5piatin for these the soul is in mournin. +E"er! niht#+ that is# the dar*ness of sin#+I $ill $ash
m! (ed %that is# m! conscience' $ith m! tears.+%,;' Those $ho thus sorro$ $ill arri"e atthe Fatherland# $here
ma! )od (rin us alsoE
EN/NATES
&. 6s. c5"iii. 77.
,. 6ro". iii. 4.
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0. +I(id.#+ 55"i. &,.
3. +I(id.#+ 5i. ,.
4. 9ohn# "i. 0;.
7. +No$# this is $hat $e implore $hen $e address lhese $ords to )od. 'Th! $ill (e done.' We ha"efallen into
this state of miser! (! diso(e!in and despisin the di"ine $ill. No$# )od deins to
propose to us# as the sole correcti"e of all our e"ils# a conformit! to His $ill $hich (! our sins $edespised. He
commands us to reulate all our thouhts and actions (! this standard. And to (e a(le toaccomplish this is our
aim $hen $e hum(l! sa! this pra!er to )od. 'Th! $ill (e done' + F+Homan
Catechism#+ +2ord's 6ra!er#+Chapter 5li# ;G.
:. 6s. cl55i". 7.
;. 6s. l555"iii. 3;.
<. 9ohn# "i. &>.
&>. @att.# 5i5. &:.
&&. Hom.# 5ii. &D,.
&,. Isa.# 5l"iii. &&.
&0. 6s. 5c"i. &&.
&,3
&3. @att.# ". 3;.
&4. +When# therefore# $e pra!# 'Th! $ill (e done#' $e first of all as* our Hea"enl! Father to ena(le usto o(e! His
di"ine commands# and to ser"e Him all the da!s of our li"es in holiness and =ustice.
2i*e$ise that $e do all thins in accord $ith His $ill and pleasure# that $e perform all the dutiesprescri(ed for
us in the sacred $ritins and thus# uided and assisted (! Him# so conduct oursel"es inall thins as (ecomes
those '$ho are (orn# not of the $ill of flesh (ut of )od' + F+Homan Catechism#++loc. cit.#+ &,G.
&7. +Super Ier(um Apost.#+ LI.
&:. Mach.# i. 0
&;. I Cor.# 5". &>.
&<. Hom.# "ii. ,0.
,>. )al.# ". &:.
,&. Thess.# i". 0.
,,. I Cor.# 5". 33.
,0. +When $e sa!# 'Th! $ill (e done#' $e e5pressl! detest the $or*s of the flesh# of $hich theApostle $rites.
'The $or*s of the flesh are manifest# $hich are fornication# uncleanness# immodest!#lust# etc.' F)al.# ". &<G8 'if
!ou li"e accordin to the flesh !ou shall die' FHom. "iii. &0G. We also pra!)od not to permit us to !ield to the
suestions of sensual appetite# of our lusts# of our infirmities# (utto o"ern our $ill (! His $ill+ F+Homan
Catechism#+ +loc. cit.#+ &3G.
,3. @att.# ". 4.
,4. 6s. c5i5. 4.
,7. II Cor.# ". ;.
,:. 6s. c55". 7.
,;. 6s. "i. :.
THE CATECHIS@ AF ST. THA@AS ABCINAS. The 2ord's 6ra!er D Fourth 6etition
THE FACHTH 6ETITIAN THE FACHTH 6ETITIAN +)i"e Cs
&,4
This /a! Aur /ail! 1read.+
Sometimes it happens that one of reat learnin and $isdom (ecomes fearful and timid8 and#therefore# it is
necessar! that he ha"e fortitude of heart lest he lac* necessities. +It is He that i"ethstrenth to the $ear!# and
increaseth force and miht to them that are not.+%&' The Hol! Spirit i"esthis fortitude. +And the Spirit entered
into me# . . . and He set me upon m! feet.+%,' This fortitude
$hich is i"en (! the Hol! )host so strenthens the heart of man that he does not fear for the thinsthat are
necessar! for him# (ut he trusts that )od $ill pro"ide for all his needs. The Hol! Spirit $hoi"es us this strenth
teaches us to pra! to )od. +)i"e us this da! our dail! (read.+ And thus He is
called the Spirit of fortitude.
It must (e noted that in the first three petitions of this pra!er onl! thins spiritual are as*ed forDDthose$hich
indeed (ein to (e in this $orld (ut are onl! (rouht to fruition in the life eternal. Thus# $hen$e pra! that the
name of )od (e hallo$ed# $e reall! as* that the name of )od (e *no$n8 $hen $e
pra! that the *indom of )od ma! come# $e as* that $e ma! participate in )od's *indom8 and$hen $e pra!
that the $ill of )od (e done# $e as* that His $ill (e accomplished in us. All thesethins# ho$e"er# althouh the!
ha"e their (einnin here on earth# cannot (e had in their fullnesse5cept in hea"en. Hence# it is necessar! to pra!
for certain necessaries $hich can (e completel! hadin this life. The Hol! Spirit# then# tauht us to as* for the
requirements of this present life $hich arehere o(taina(le in their fullness# and at the same time He sho$s that
our temporal $ants are pro"idedus (! )od. It is this that is meant $hen $e sa!. +)i"e us this da! our dail!
(read.+%0'
In these "er! $ords the Hol! Spirit teaches us to a"oid fi"e sins $hich are usuall! committed out ofthe desire for
temporal thins. The first sin is that man# (ecause of an inordinate desire# see*s thosethins $hich o (e!ond his
state and condition of life. He is not satisfied $ith $hat (efits him. Thus#if he (e a soldier and desires clothes# he
$ill not ha"e them suita(le for a soldier# (ut rather for a
*niht8 or if he (e a cleric# clothes fit for a (ishop. This "icious ha(it $ithdra$s man from spiritualthins# in that
it ma*es his desires clea"e to transitor! thins. The 2ord tauht us to a"oid this "ice (!instructin us to as* for
the temporal necessities of this present life as the! are in accord $ith the
position of each one of us. All this is understood under the name of +(read.+ And so He does notteach us to pra!
for that $hich is lu5urious# nor for "ariet!# nor for $hat is o"erDrefined# (ut for (read$hich is common to all and
$ithout $hich man's life could not (e sustained. +The chief thin for
man's life is $ater and (read.+%3' And. +Ha"in food and $here$ith to (e co"ered# $ith these $e arecontent.+%4'
The second sin is that some in acquirin temporal oods (urden others and defraud them. This"icious practice is
danerous# (ecause oods thus ta*en a$a! can (e restored onl! $ith difficult!.For# as St. Auustine sa!s. +The
sin is not fori"en until that $hich is ta*en a$a! is restored.+%7'
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+The! eat the (read of $ic*edness.+%:' The 2ord teaches us to a"oid this sin# and to pra! for our o$n(read# not
that of another. Ho((ers do not eat their o$n (read# (ut the (read of their neih(or.
The third sin is unnecessar! solicitude. There are some $ho are ne"er content $ith $hat the! ha"e#(ut al$a!s
$ant more. This is $holl! immoderate# (ecause one's desire must al$a!s (e measured (!his need. +)i"e me
neither (ear! nor riches# (ut i"e me onl! the necessaries of life.+%;' We are
tauht to a"oid this sin in the $ords# +our dail! (read#+ that is# (read of one da! or for one time.%<'
&,7
The fourth sin is inordinate "oracit!. There are those $ho in one da! $ould consume $hat $ould (eenouh for
man! da!s. Such pra! not for (read for one da!# (ut for ten da!s. And (ecause the! spendtoo much# it happens
$hat the! spend all their su(stance. +The! that i"e themsel"es to drin*in andthat clu( toether shall (e
consumed.+%&>' And. +A $or*man that is a drun*ard shall not (e
rich.+%&&'
The fifth sin is inratitude. A person ro$s proud in his riches# and does not reali-e that $hat he hascomes from
)od. This is a ra"e fault# for all thins that $e ha"e# (e the! spiritual or temporal# arefrom )od. +All thins are
Thine8 and $e ha"e i"en Thee $hat $e recei"ed of Th! hand.+%&,'
Therefore# to ta*e a$a! this "ice# the pra!er has# +)i"e us+ e"en +our dail! (read#+ that $e ma! *no$that all
thins come from )od.
From all this $e dra$ one reat lesson. Sometimes one $ho has reat riches ma*es no use of them#(ut suffers
spiritual and temporal harm8 for some (ecause of riches ha"e perished. +There is also
another e"il $hich I ha"e seen under the sun# and that frequent amon men. A man to $hom )odhath i"en
riches and su(stance and honor# and his soul $anteth nothin of all that he desireth8 !et)od doth not i"e him
po$er to eat thereof# (ut a straner shall eat it up.+%&0' And aain. +Hiches*ept to the hurt of the o$ner.+%&3' We
ouht# therefore# pra! that our riches $ill (e of use to us8 andit is this $e see* for $hen $e sa!# +)i"e us our
(read#+ that is# ma*e our riches (e of use to us. +His(read in his (ell! shall (e turned into the all of asps $ithin
him. The riches $hich he hath
s$allo$ed# he shall "omit up8 and )od shall dra$ them out of his (ell!.+%&4'
Another reat "ice is concerned $ith the thins of this $orld# "i-.# e5cessi"e solicitude for them. Forthere are
some $ho dail! are an5ious a(out temporal oods $hich are enouh for them for an entire!ear8 and the! $ho
are thus trou(led $ill ne"er ha"e rest. +1e not solicitous therefore# sa!in. +Whatshall $e eat# or What shall $e
drin*# or Where$ith shall $e (e clothed?+%&7' The 2ord# therefore#
teaches us to pra! that toDda! our (read $ill (e i"en us# that is# those thins $hich $ill (e needfulfor us for the
present time.
Ane ma! also see in this (read another t$ofold meanin# "i-.# Sacramental 1read and the 1read ofthe Word of
)od. Thus# in the first meanin# $e pra! for our Sacramental 1read $hich is consecrateddail! in the Church# so
that $e recei"e it in the Sacrament# and thus it profits us unto sal"ation. +I amthe li"in (read $hich came do$n
from hea"en.+%&:' And. +He that eateth and drin*eth un$orthil!#
eateth and drin*eth =udment to himself.+%&;'
In the second meanin this (read is the Word of )od. +Not in (read alone doth man li"e# (ut in e"er!$ord that
proceedeth from the mouth of )od.+%&<' We pra!# therefore# that He i"e us (read# that is#
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His Word.%,>' From this man deri"es that happiness $hich is a huner for =ustice. For after spiritualthins are
considered# the! are all the more desired8 and this desire arouses a huner# and from this
huner follo$s the fullness of life e"erlastin.
EN/NATES
&. Isa.# 5l. ,<.
,. E-ech.# ii. ,.
&,:
0. +The fourth and follo$in petitions# in $hich $e particularl! and e5pressl! pra! for the necessar!$ants of
soul and (od!# are su(ordinate to those $hich ha"e preceded. Accordin to the order of the2ord's 6ra!er# $e as*
for $hat reards the (od! and its preser"ation onl! after $e ha"e pra!ed for thethins that pertain to )od+
F+Homan Catechism#+ +2ord's 6ra!er#+ Chapter 5iii# &G.
3. Ecclus.# 55i5. ,:.
4. I Tim.# "i. ;. +We also as* 'our dail! (read#' that is# necessar! sustenance# and under the name of(read $e
understand $hate"er is necessar! for food and raiment. . . . To comprehend full! the
meanin of this petition# it is also to (e noted that (! this $ord '(read' ouht not to (e understood ana(undance
of e5quisite food and of rich clothin# (ut $hat is necessar! and simple+ F+Homan
Catechism#+ +loc. cit.#+ &>G.
7. +Epistle+ cliii# in @ine# 6.2.# LLLIII# 77,.
:. 6ro".# i". &:.
;. +I(id.#+ 555. ;.
<. +We also call it 'our dail! (read#' (ecause $e use it to reain the "ital ener! that is dail!consumed. . . .
Finall!# the $ord 'dail!' implies the necessit! of continuall! pra!in to )od. in orderto (e *ept in the ha(it of
lo"in and ser"in Him# and that $e ma! (e thorouhl! con"inced of the
fact that upon Him $e depend for life and sal"ation+ F+Homan Catechism#+ +loc. cit.#+ &,G.
&>. 6ro".# 55iii. ,&.
&&. Ecclus.# 5i5. &.
&,. I 6aral.# 55i5. &3.
&0. Eccles.# "i. &D,.
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&3. +I(id.# ". &,.
&4. 9o(. 55. &3D&4
&7. @att.# "i. 0&.
&:. 9ohn# "i. 4&.
&;. I Cor.# 5i. ,<. +1ut Christ our 2ord# su(stantiall! present in the Sacrament of the Eucharist# ispreeminentl!
this (read. This ineffa(le plede of His lo"e He a"e us $hen a(out to return to HisFather# and of it He said. 'He
that eateth @! flesh and drin*eth @! (lood# a(ideth in @e# and I inhim' F9ohn# "i.
4:G. 'Ta*e !e and eat. this is @! (od!' F@att.# 55"i. ,7G. . . . This 1read is called 'our (read.' (ecauseit is the
spiritual food of the faithful onl!# that is# of those $ho# unitin charit! to faith# $ash a$a! sinfrom their souls in
the Sacrament of 6enance# and mindful that the! are the children of )od# recei"e
and adore this di"ine m!ster! $ith all the holiness and "eneration to $hich the! can arousethemsel"es+ F+Homan
Catechism#+ +loc. cit.#+ ,>G.
&<. @att.# i". 3.
&,;
,>. +It remains to spea* of that spiritual (read $hich also is the o(=ect of this petition of the 2ord's6ra!er# $hich
ta*es in e"er!thin that is necessar! for the health and safet! of the spirit and soul. 9ustas the food (! $hich the
(od! is nourished is of "arious sorts# so is the food $hich preser"es the life
of the spirit and soul not of one *ind. Thus# the $ord of )od is the food of the soul+ F+HomanCatechism#+ +loc.
cit.#+ &;G.
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THE CATECHIS@ AF ST. THA@AS ABCINAS. The 2ord's 6ra!er D Fifth 6etition
THE FIFTH 6ETITIAN. +And Fori"e Cs Aur Trespasses As
We Fori"e Those Who Trespass Aainst Cs.+
There are some men of reat $isdom and fortitude $ho# (ecause the! trust too much in their o$nstrenth# do not
$isel! carr! out $hat the! attempt# and the! do not (rin to completion that $hichthe! ha"e in mind. +/esins
are strenthened (! counsels.+%&' It must (e *no$n that the Hol! )host$ho i"es fortitude also i"es counsel.
E"er! ood counsel concernin the sal"ation of man is fromthe Hol! )host. Thus# counsel is necessar! for man
$hen he is in difficult!# =ust as is the counsel ofph!sicians $hen one is ill. When man falls into spiritual illness
throuh sin# he must loo* for counselin order to (e healed. This necessit! for counsel on the part of the sinner is
sho$n in these $ords.
+Wherefore# A *in# let m! counsel (e accepta(le to thee# and redeem thou th! sins $ith alms.+%,'The (est
counsel# therefore# aainst sin is alms and merc!. Hence# the Hol! Spirit teaches sinners tosee* and to pra!.
+Fori"e us our trespasses.+%0'
We o$e )od that $hich $e ha"e ta*en a$a! from His sole riht8 and this riht of )od is that $e doHis $ill in
preference to our o$n $ill. No$# $e ta*e a$a! from )od's riht $hen $e prefer our $illto )od's $ill# and this is
a sin. Sins# therefore# are our trespasses.%3' And it is the counsel of the Hol!Spirit that $e as* )od pardon for
our sins# and so $e sa!. +Fori"e us our trespasses.+
We can consider these $ords in three $a!s. F&G Wh! do $e ma*e this petition? F,G Ho$ ma! it (efulfilled? F0G
What is required on our part?
WH? /A WE @AKE THIS 6ETITIAN?
It must (e *no$n that from this petition $e can dra$ t$o thins that are necessar! for us in this life.Ane is that
$e (e e"er in a state of salutar! fear and humilit!. There ha"e (een some# indeed# so
presumptuous as to sa! that man could li"e in this $orld and (! his o$n unaided strenth a"oid sin.1ut this
condition has (een i"en to no one e5cept Christ# $ho had the Spirit (e!ond all measure# andto the 1lessed
Iirin# $ho $as full of race and in $hom there $as no sin. +And concernin $hom#+that is# the Iirin# +$hen
it is a question of sin I $ish to ma*e no mention#+ sa!s St. Auustine.%4'
1ut for all the other
&,<
Saints# it $as ne"er ranted them that the! should not incur at least "enial sin. +If $e sa! that $e ha"eno sin# $e
decei"e oursel"es and the truth is not in us.+%7' And# moreo"er# this "er! petition pro"es
this8 for it is e"ident that all Saints and all men sa! the +Aur Father+ in $hich is contained +Fori"eus our
trespasses.+ Hence# all admit and confess that the! are sinners or trespassers. If# therefore# !ouare a sinner# !ou
ouht to fear and hum(le !ourself.
Another reason for this petition is that $e should e"er li"e in hope. Althouh $e (e sinners#
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ne"ertheless $e must not i"e up hope# lest our despair dri"e us into reater and different *inds ofsins. As the
Apostle sa!s. +Who despairin# ha"e i"en themsel"es up to lasci"iousness# unto the$or*in of all
uncleanness.+%:' It is# therefore# of reat help that $e (e e"er hopeful8 for in the
measure that man is a sinner# he ouht to hope that )od $ill fori"e him if he (e perfectl! sorr! forsin and (e
con"erted. This hope is strenthened in us $hen $e sa!. +Fori"e us our trespasses.+
The No"atiani destro!ed this hope# sa!in that one $ho has sinned (ut once after 1aptism can ne"erloo* for
merc!. 1ut this is not true# if Christ spo*e trul! $hen He said. +I fora"e thee all the de(t#
(ecause thou (esouhtest @e.+%;' In $hatsoe"er da!# therefore# !ou as*# !ou can recei"e merc! if$ith sorro$
for sin !ou ma*e !our pra!er. 1oth fear and hope arise from this petition. For all sinners$ho are contrite and
confess their uilt# recei"e merc!. Hence# this petition is necessar!.
THE FC2FI22@ENT AF THIS 6ETITIAN
Concernin the second consideration of this petition F"i-.# ho$ it ma! (e fulfilledG# it must (e *no$nthat there
are t$o factors in sin. the fault (! $hich )od is offended# and the punishment $hich is due(ecause of this fault.
1ut the sin is ta*en a$a! in contrition $hich oes $ith the purpose to confess
and ma*e satisfaction. +I said. I $ill confess aainst m!self m! in=ustice to the 2ord. And Thou hastfori"en the
$ic*edness of m! sin+%<' Ane has no need to fear then# (ecause for the remission of a
fault contrition $ith a purpose to confess is sufficient.%&>'
1ut one miht sa!. +If sin is thus ta*en a$a! $hen a man is contrite# of $hat necessit! is the priest?+To this it
must (e said that )od does fori"e the sin in contrition# and eternal punishment is chanedto temporal# (ut
ne"ertheless the de(t of temporal punishment remains. If one should die $ithout
confession# not out of contempt for it (ut pre"ented from it# one $ould o to purator!# $here thepunishment# as
St. Auustine sa!s# is "er! reat. When !ou confess# the priest a(sol"es !ou of thispunishment in "irtue of the
*e!s to $hich !ou su(=ect !ourself in confession.%&&' When# therefore#one has confessed# somethin of this
punishment is ta*en a$a!8 and similarl! $hen he has aain
confessed# and it could (e that after he has confessed man! times# all $ould (e remitted.
The successors of the Apostles found another mode of remission of this punishment# namel!# theood use of
indulences# $hich ha"e their force for one li"in in the state of race# to the e5tent thatis claimed for them and
as indicated (! the rantor. That the 6ope can (rin this a(out# is sufficientl!e"ident. @an! hol! men ha"e
accomplished much ood# and the! ha"e not reatl! sinned# at least notmortall!8 and these ood deeds $ere
done for the common use of the Church. 2i*e$ise the merits ofChrist and the 1lessed Iirin are# as it $ere# in a
treasur!8 and from it the Supreme 6ontiff and the!
$ho are (! him permitted can dispense these merits $here it is necessar!. Thus# therefore# sins areta*en a$a!
not onl! as reards their uilt (! contrition#%&,' (ut also as reards punishment for themin confession and
throuh indulences.%&0'
&0>
WHAT @CST WE /A?
Concernin the third consideration of this petition# it must (e *no$n that on our part $e are requiredto fori"e
our neih(or the offenses $hich he commits aainst us. Thus# $e sa!. +As $e fori"e
those $ho trespass aainst us.+ Ather$ise )od $ould not fori"e us. +@an to man reser"eth aner.
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and doth he see* remed! of )od?+%&3' +Fori"e and !ou shall (e fori"en.+%&4' Therefore# onl! inthis petition is
there a condition $hen it sa!s. +As $e fori"e those $ho trespass aainst us.+ If !oudo not fori"e# !ou shall not
(e fori"en.C1O
1ut !ou ma! thin*# +I shall sa! $hat oes first in the petition# namel!# 'fori"e us#' (ut that 'As $efori"e those
$ho trespass aainst us#' I shall not sa!.+ Would !ou see* to decei"e Christ? ?ou
certainl! do not decei"e Him. For Christ $ho made this pra!er remem(ers it $ell# and cannot (edecei"ed. If
therefore# !ou sa! it $ith the lips# let the heart fulfill it.
1ut one ma! as* $hether he $ho does not intend to fori"e his neih(or ouht to sa!. +As $e fori"ethose $ho
trespass aainst us.+ It seems not# for such is a lie. 1ut actuall! it must (e said that he doesnot lie# (ecause he
pra!s not in his o$n person# (ut in that of the Church $hich is not decei"ed# and#
therefore the petition itself is in the plural num(er.%&7' And it must also (e *no$n that fori"eness ist$ofold.
Ane applies to the perfect# $here the one offended see*s out the offender. +See* after
peace.+%&:' The other is common to all# and to it all are equall! (ound# that one offended rantpardon to the one
$ho see*s it. +Fori"e th! neih(or if he hath hurt thee8 and then shall th! sins (efori"en to thee $hen thou
pra!est.+%&;' And from this follo$s that other (eatitude. +1lessed are themerciful.+ For merc! causes us to ha"e
pit! on our neih(or.
EN/NATES
&. 6ro".# 55. &;.
,. /an.# i". ,3.
0. +In this petition $e find a ne$ manner of pra!er. In the other petitions $e as*ed of )od not onl!eternal and
spiritual oods# (ut also transient and temporal ad"antaes. 1ut no$ $e as* to (e
li(erated from the e"ils of the soul and of the (od!. of this life and of the life to come+ F+HomanCatechism#+
+2ord's 6ra!er#+ Chapter LII# &G.
3. 2iterall!# our de(ts8 that is# the difference (et$een $hat $e ouht to i"e )od and actuall! do noti"e Him.
+The t!pe of offense requirin e5piation# a sin+ FA5ford Enlish /ictionar!G. What $e
pra! for is that )od ma! deli"er us from sin This is the interpretation of St. 2u*e# $ho# instead of'de(ts#' uses the
$ord 'sins# (ecause throuh our sins $e (ecome uilt! (efore )od and incur a de(t ofpunishment $hich $e must
pa! either (! satisfaction or (! sufferin. . . . With reard to serious sins#ho$e"er# this petition cannot procure
fori"eness unless it deri"e that efficac! from the Sacrament of6enance# recei"ed# as $e ha"e alread! said# either
actuall! or at least in desire' F Homan Catechism#+
+loc. cit.#+ &4G.
4. +/e Natura et ratia#+ LLLII.
&0&
7. I 9ohn# i. ;.
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:. Eph.# i". &<.
;. @att.# 5"iii. 0,.
<. 6s. 555i. 4.
&>. See Editor's Note in Enlish Translation of +Summa Theoloica Supplement#+ B. 5"iii# art. &#$hich sa!s. +St.
Thomas here follo$s the opinion of 6eter 2om(ard. . . . 2ater in life he altered hisopinion. Cfr. 6. III# B. l5"ii#
art. I8 B. l5i"# art. I8 B. l555"i. art. 7.+ See footnote (elo$.
&&. The effects of the Sacrament of 6enance are. F&G sanctif!in race is imparted $here(! the uiltof mortal sin
is ta*en a$a! and at the same time the uilt of eternal punishment8 F,G the uilt of
temporal punishment is more or less remitted accordin to the dispositions of the penitent +and thedisposition
can (e such that in "irtue of contrition the entire punishment is remo"ed#+ sa!s St.
Thomas FII Sent.# /ist. 5"iii# art. 0# sol. ,# ad. 3G. The Council of Trent FSession LII# cap. ,G teachesthat this
entire remission of punishment# $hich is o(tained throuh 1aptism# is not o(tained throuh
the Sacrament of 6enance +$ithout much tears and la(ors+ F+manis nostris fleti(us et la(ori(us+G.For other
effects of this Sacrament# such as the (esto$al of sacramental race and the re"i"al of themerits of former ood
$or*s# see the @anuals of @oral Theolo! Fe..# Aertn!sD/amen# II# li(. II#tract. "# n. ,:,G.
&,. See footnote a(o"e.
&0. An indulence is a remission of that temporal punishment $hich# e"en after the sin is fori"en#$e ha"e !et to
undero either here or in purator!. Indulences deri"e their "alue and efficac! fromthe spiritual treasur! of the
Church. $hich consists of the supera(undant merits of Christ# His 1lessed@other. and the Saints. This treasur!
is to (e considered as the common propert! of the faithful#
committed to the administration of the Church. In "irtue of the Communion of Saints# (! $hich $eare united as
mem(ers of one (od!# the a(undance of some supplies for the $ant of others. The
Council of Trent FSession LLIG points out to all the faithful that the use of indulences is "er!salutar!.
&3. Ecclus.# 55"iii. 0.
&4. 2u*e# "i. 0:.
&7. +Nor do $e sa! 'fori"e me#' (ut 'fori"e us#' (ecause the (rotherl! relationship and charit! $hichsu(sist
(et$een all men demand of each of us that# (ein solicitous for the sal"ation of our neih(or#$e pra! also for
them $hile offerin pra!ers for oursel"es+ F+Homan Catechism#+ +loc. cit.#+ &7G.
&:. 6s. 555iii. &4.
&;. Ecclus.# 55"iii. ,.
&0,
THE CATECHIS@ AF ST. THA@AS ABCINAS. The 2ord's 6ra!er D Si5th 6etition
THE SILTH 6ETITIAN. +And 2ead Cs Not Into Temptation.+
There are those $ho ha"e sinned and desire fori"eness for their sins. The! confess their sins andrepent. ?et#
the! do not stri"e as much as the! should in order that the! ma! not fall into sin aain. Inthis indeed the! are not
consistent. For# on the one hand# the! deplore their sins (! (ein sorr! for
them8 and# on the other hand# the! sin aain and aain and ha"e them aain to deplore. Thus it is$ritten. +Wash
!oursel"es# (e clean. Ta*e a$a! the e"il of !our de"ices from m! e!es. Cease to doper"ersel!.+%&'
We ha"e seen in the petition a(o"e that Christ tauht us to see* fori"eness for our sins. In thispetition# He
teaches us to pra! that $e miht a"oid sinDDthat is# that $e ma! not (e led into
temptation# and thus fall into sin. +And lead us not into temptation.+%,'
Three questions are no$ considered. F&G What is temptation? F,G In $hat $a!s is one tempted and (!$hom? F0G
Ho$ is one freed from temptation?
WHAT IS TE@6TATIAN?
Heardin the first# it must (e *no$n that to tempt is nothin other than to test or to pro"e. To tempta man is to
test or tr! his "irtue. This is done in t$o $a!s =ust as a man's "irtue requires t$o thins.Ane requirement is to do
ood# the other is to a"oid e"il. +Turn a$a! from e"il and do ood.+%0'
Sometimes a man's "irtue is tried in doin ood# and sometimes it is tested in a"oidin e"il. Thus#reardin the
first# a person is tried in his readiness to do ood# for e5ample# to fast and such li*e.Then is th! "irtue reat $hen
thou art quic* to do ood. In this $a! does )od sometimes tr! one's"irtue# not# ho$e"er# (ecause such "irtue is
hidden from Him# (ut in order that all miht *no$ it andit $ould (e an e5ample to all. )od tempted A(raham in
this $a!# and 9o( also.%3' For this reason
)od frequentl! sends trials to the =ust# $ho in sustainin them $ith all patience ma*e manifest their"irtue and
themsel"es increase in "irtue. +The 2ord !our )od trieth !ou# that it ma! appear $hether!ou lo"e Him $ith all
!our heart and $ith all !our soul# or not.+%4' Thus does )od tempt man (!
incitin him to ood deeds.
As to the second# the "irtue of man is tried (! solicitation to e"il. If he trul! resists and does not i"ehis consent#
then his "irtue is reat. If# ho$e"er# he falls (efore the temptation# he is de"oid of "irtue.)od tempts no man in
this $a!# for it is $ritten. +)od is not a tempter of e"ils# and He tempteth no
man.+%7'
HAW IS ANE TE@6TE/?
The Temptations of the Flesh.DD@an is tempted (! his o$n flesh# (! the de"il and (! the $orld. He is
&00
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tempted (! the flesh in t$o $a!s. First# the flesh incites one to e"il. It al$a!s see*s its o$n pleasures#namel!#
carnal pleasures# in $hich often is sin. He $ho indules in carnal pleasures nelects spiritualthins. +E"er! man
is tempted (! his o$n concupiscence.+%:'
Secondl!# the flesh tempts man (! enticin him a$a! from ood. For the spirit on its part $oulddeliht al$a!s in
spiritual thins# (ut the flesh assertin itself puts o(stacles in the $a! of the spirit.+The corrupti(le (od! is a load
upon the soul.+%;' +For I am delihted $ith the la$ of )od# accordinto the in$ard man. 1ut I see another la$ in
m! mem(ers# fihtin aainst the la$ of m! mind# and
capti"atin me in the la$ of sin# that is in m! mem(ers.+%<' This temptation $hich comes from theflesh is most
se"ere# (ecause our enem!# the flesh# is united to us8 and as 1oethius sa!s. +There is noplaue more danerous
than an enem! in the famil! circle.+ We must# therefore# (e e"er on our uardaainst this enem!. +Watch and
pra! that !e enter not into temptation.+%&>'
The Temptations of the /e"il.DDThe de"il tempts us $ith e5treme force. E"en $hen the flesh issu(dued# another
tempter arises# namel!# the de"il aainst $hom $e ha"e a hea"! strule. Af thisthe Apostle sa!s. +Aur $restlin
is not aainst flesh and (lood# (ut aainst principalities and po$ers#aainst the rulers of the $orld of this
dar*ness# aainst the spirits of $ic*edness in hih places.+%&&'For this reason he is "er! aptl! called the tempter.
+2est perhaps he that tempteth should ha"e
tempted !ou.+%&,'
The de"il proceeds most cunninl! in temptin us. He operates li*e a s*illful eneral $hen a(out toattac* a
fortified cit!. He loo*s for the $ea* places in the o(=ect of his assault# and in that part $herea man is most $ea*#
he tempts him. He tempts man in those sins to $hich# after su(duin his flesh#
he is most inclined. Such# for instance# are aner# pride and the other spiritual sins. +?our ad"ersar!the de"il# as a
roarin lion# oeth a(out see*in $hom he ma! de"our.+%&0'
Ho$ the /e"il Tempts Cs.DDThe de"il does t$o thins $hen he tempts us. Thus# he does not at oncesuest
somethin that appears to us as e"il# (ut somethin that has a sem(lance of ood. There(! he$ould# at least in
the (einnin# turn a man from his chief purpose# and then after$ards it $ill (e
easier to induce him to sin# once he has (een turned a$a! e"er so little. +Satan himself transformethhimself into
an anel of liht.+%&3' Then $hen he has once led man into sin# he so enchains him as topre"ent his risin up out
of his sin. The de"il# therefore# does t$o thins. he decei"es a man first# andthen after (etra!in him# enthralls
him in his sin.
Temptations of the World.DDThe $orld has t$o $a!s of temptin man. The first is e5cessi"e andintemperate
desire for the oods of this life. +The desire of mone! is the root of all e"il.+%&4' Thesecond $a! is the fears
enendered (! persecutors and t!rants. +We are $rapped up in dar*ness.+%&7'+All that $ill li"e odl! in Christ
9esus shall suffer persecution.+%&:' And aain. +Fear not those thatsla! the (od!.+%&;'
Ho$ Is Ane Freed from Temptation?DDNo$ $e ha"e seen $hat temptation is# and also in $hat $a!and (! $hom
one is tempted. 1ut ho$ is one freed from temptation? In this $e must notice that
Christ teaches us to pra!# not that $e ma! not (e tempted# (ut that $e ma! not (e led into temptation.For it is
$hen one o"ercomes temptation that one deser"es the re$ard. Thus it is said. +Count it all
=o! $hen !ou shall fall into di"ers temptations.+%&<' And aain. +Son# $hen thou comest to the
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ser"ice of )od# . . . prepare th! soul for temptation.+%,>'
&03
Aain. +1lessed is the man that endureth temptation8 for $hen he hath (een pro"ed# he shall recei"ethe cro$n of
life.+%,&' Aur 2ord# therefore# teaches us to pra! that $e (e not led into temptation# (!i"in our consent to it.
+2et no temptation ta*e hold on !ou# (ut such as is human.+%,,' The reasonis that it is human to (e tempted# (ut
to i"e consent is de"ilish.
1ut does )od lead one to e"il# that he should pra!. +2ead us not into temptation+? I repl! that )od issaid to lead
a person into e"il (! permittin him to the e5tent that# (ecause of his man! sins# He
$ithdra$s His race from man# and as a result of this $ithdra$al man does fall into sin. Therefore#$e sin in the
6salm. +When m! strenth shall fail# do not Thou forsa*e me.+%,0' )od# ho$e"er#
directs man (! the fer"or of charit! that he (e not led into temptation. For charit! e"en in its smallestderee is
a(le to resist an! *ind of sin. +@an! $aters cannot quench charit!.+%,3' He also uides man(! the liht of his
intellect in $hich he teaches him $hat he should do. For as the 6hilosopher sa!s.
+E"er! one $ho sins is inorant.+%,4' +I $ill i"e thee understandin and I $ill instruct thee.+%,7' It$as for this
last that /a"id pra!ed# sa!in. +Enlihten m! e!es that I ne"er sleep in death8 lest at an!time m! enem! sa!. I
ha"e pre"ailed aainst him.+%,:' We ha"e this throuh the ift of
understandin. Therefore# $hen $e refuse to consent to temptation# $e *eep our hearts pure.+1lessed are the
clean of heart# for the! shall see )od.+%,;' And it follo$s from this petition that $eare led up to the siht of )od#
and to it ma! )od lead us allE
EN/NATES
&. Isa.# i. &7.
,. +We should implore the di"ine assistance in eneral under all temptations# and especiall! $hen $eare assailed
(! an! particular temptation+ F+Homan Catechism#+ +2ord's 6ra!er#+ Chapter LI# &4G.
0. 6s. 555iii. &4.
3. )en.# 55ii. 9o(# i.
4. /eut.# 5iii. 0.
7. 9ames# i. &0.
:. +I(id.#+ i. &3.
;. Wis.# i5. &4.
<. Hom.# "ii. ,,D,0.
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&>. @att.# 55"i. 3&.
&&. Eph.# "i. &,.
&,. I Thess.# iii. 4.
&0. I 6eter# ". ;.
&3. Cor.# 5i. &3.
&04
&4. Tim.# "i. &>.
&7. 9o(# 555"ii. &<.
&:. II Tim.# iii. &,.
&;. @att.# 5. ,;.
&<. 9ames# i. ,.
,>. Ecclus. ii. I .
,&. 9ames.# &,.
,,. I Cor.# 5. &0.
,0. 6s. l55. <.
,3. Cant.# "iii. :.
,4. Aristotle# +Ethics.+ III# &.
,7. 6s. 555i. ;.
,:. 6s. 5ii. 3D4.
,;. @att.# ". ;.
THE CATECHIS@ AF ST. THA@AS ABCINAS. The 2ord's 6ra!er D Se"enth 6etition
SEIENTH 6ETITIAN. +1ut /eli"er Cs from E"il. Amen.+
The 2ord has alread! tauht us to pra! for fori"eness of our sins# and ho$ to a"oid temptations. Inthis petition#
He teaches us to pra! to (e preser"ed from e"il# and indeed from all e"il in eneral# suchas sin# illness# affliction
and all others# as St. Auustine e5plains it.%&' 1ut since $e ha"e alread!
mentioned sin and temptation# $e no$ must consider other e"ils# such as ad"ersit! and all afflictionsof this
$orld. From these )od preser"es us in a fourfold manner.
&07
First# He preser"es us from affliction itself8 (ut this is "er! rare (ecause it is the lot of the =ust in this$orld to
suffer# for it is $ritten. +All that $ill li"e odl! in Christ 9esus shall suffer persecution.+%,'Ance in a $hile#
ho$e"er# )od does pre"ent a man from (ein afflicted (! some e"il8 this is $hen He*no$s such a one to (e
$ea* and una(le to (ear it. 9ust so a ph!sician does not prescri(e "iolent
medicines to a $ea* patient. +1ehold# I ha"e i"en (efore thee a door opened# $hich no man canshut8 (ecause
thou hast little strenth.+%0' In hea"en this $ill (e a eneral thin# for there no one shall(e afflicted. +In si5
trou(les#+ those# namel!# of this present life $hich is di"ided into si5 periods# +Heshall deli"er thee# and in the
se"enth e"il shall not touch thee.+%3' +The! shall no more huner nor
thirst.+%4'
Second# )od deli"ers us from afflictions $hen He consoles us in them8 for unless He console us# $ecould not
lon perse"ere. +We $ere pressed out of measure a(o"e our strenth so that $e $ere $ear!e"en of life.+%7' +1ut
)od# $ho comforteth the hum(le# comforted us.+%:' +Accordin to the
multitude of m! sorro$s in m! heart# Th! comforts ha"e i"en =o! to m! soul.+%;'
Third# )od (esto$s so man! ood thins upon those $ho are afflicted that their e"ils are forotten.+After the
storm Thou ma*est a calm.+%<' The afflictions and trials of this $orld# therefore# are not to(e feared# (oth
(ecause consolations accompan! them and (ecause the! are of short duration. +For
that $hich is at present momentar! and liht of our tri(ulation# $or*eth for us a(o"e measuree5ceedinl! an
eternal $eiht of lor!.+%&>'
Fourth# $e are preser"ed from afflictions in this $a! that all temptations and trials are conduci"e toour o$n
ood. We do not pra!# +/eli"er us from tri(ulation#+ (ut +from e"il.+ This is (ecause
tri(ulations (rin a cro$n to the =ust# and for that reason the Saints re=oiced in their sufferins. +Welor! also in
tri(ulations# *no$in that tri(ulation $or*eth patience.+%&&' +In time of tri(ulation Thoufori"est sins.+%&,'
THE IA2CE AF 6ATIENCE
)od# therefore# deli"ers man from e"il and from affliction (! con"ertin them to his ood. This is asin of
supreme $isdom to di"ert e"il to ood. And patience in (earin trials is a result of this. The
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other "irtues operate (! ood thins# (ut patience operates in e"il thins# and# indeed# it is "er!necessar! in e"il
thins# namel!# in ad"ersit!. +The learnin of a man is *no$n (! his patience.+%&0'
The Hol! Spirit throuh the ift of $isdom has us use this pra!er# and (! it $e arri"e at supremehappiness $hich
is the re$ard of peace. For it is (! patience $e o(tain peace# $hether in time ofprosperit! or of ad"ersit!. For
this reason the peaceDma*ers are called the children of )od# (ecausethe! are li*e to )od in this# that nothin can
hurt )od and nothin can hurt them# $hether it (e
prosperit! or ad"ersit!. +1lessed are the peaceDma*ers# for the! shall (e called the children of)od.+%&3'
+Amen.+ This is eneral ratification of all the petitions.%&4'
A SHAHT EL62ANATIAN AF THE WHA2E 6HA?EH
1! $a! of (rief summar!# it should (e *no$n that the 2ord's 6ra!er contains all that $e ouht todesire and all
that $e ouht to a"oid. No$# of all desira(le thins# that must (e most desired $hich ismost lo"ed# and that is
)od.
Therefore# !ou see*# first of all# the lor! of )od $hen !ou sa!. +Hallo$ed (e Th! name.+ ?oushould desire
three thins from )od# and the! concern !ourself. The first is that !ou ma! arri"e ateternal life. And !ou pra! for
&0:
this $hen !ou sa!. +Th! *indom come.+ The second is that !ou $illdo the $ill of )od and His =ustice. ?ou pra!
for this in the $ords. +Th! $ill (e done on earth as it isin hea"en.+ The third is that !ou ma! ha"e the necessaries
of life. And thus !ou pra!. +)i"e us this
da! our dail! (read.+ Concernin all these thins the 2ord sa!s. +See* !e first the *indom of )od#+$hich
complies $ith the second# +and all these thins shall (e added unto !ou#+%&7' as in accord $iththe third.
We must a"oid and flee from all thins $hich are opposed to the ood. For# as $e ha"e seen# ood isa(o"e all
thins to (e desired. This ood is fourfold. First# there is the lor! of )od# and no e"il is
contrar! to this. +If thou sin# $hat shalt thou hurt Him? And if thou do =ustl!# $hat shall thou i"eHim?+%&:'
Whether it (e the e"il inasmuch as )od punishes it# or $hether it (e the ood in that )odre$ards itDDall redound
to His lor!.
The second ood is eternal life# to $hich sin is contrar!. (ecause eternal life is lost (! sin. And so toremo"e this
e"il $e pra!. +Fori"e us our trespasses as $e fori"e those $ho trespass aainst us.+
The third ood is =ustice and ood $or*s# and temptation is contrar! to this# (ecause temptationhinders us from
doin ood. We pra!# therefore# to ha"e this e"il ta*en a$a! in the $ords. +2ead usnot into temptation.+ The
fourth ood is all the necessaries of life# and opposed to this are trou(les
and ad"ersities. And $e see* to remo"e them $hen $e pra!. +1ut deli"er us from e"il. Amen.+
EN/NATES
&. +Aur 2ord Himself made use of this petition $hen on the e"e of His passion He pra!ed to )od His
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Father for the sal"ation of all man*ind. He said# 'I pra! that Thou *eep them from e"il' F9ohn# 5"ii.&4G. In this
form of pra!er He# as it $ere# summari-ed the force and efficac! of the other petitions8and He
deli"ered it (! $a! of precept and confirmed it (! e5ample+ F+Homan Catechism#+ +loc. cit.#+Chapter LII# &G.
,. II Tim.# iii. &,.
0. Apoc.# iii. ;.
3. 9o(# ". &<.
4. Apoc.# "ii. &7.
7. II Cor.# i. ;.
:. +I(id.#+ "ii. 7.
;. 6s. 5ciii. &<.
<. To(.# iii. ,,.
&>. II Cor.# i". &:.
&&. Hom.# ". 0.
&,. To(.# iii. &0.
&0;
&0. 6ro".# 5i5. &&.
&3. @att.# ". <
&4. 'The $ord 'Amen' $hich (rins the 2ord's 6ra!er to a close contains# as it $ere# the erms ofman! of those
thouhts and considerations $hich $e ha"e =ust treated Indeed# so frequent $as thisHe(re$ $ord in the mouth
of Aur 2ord that it pleased the Hol!. Spirit to ha"e it retained in the
Church of )od. The meanin of it ma! (e said to (e. 'Kno$ that th! pra!ers are heard.' It has theforce of a
response# as if )od ans$ers the pra!er of the suppliant and raciousl! dismisses him afterHe has *indl! heard
his pra!ers+ F+Homan Catechism#+ +loc. cit.#+ Chapter 5"ii. 3G.
&7. @att.# "i. 00.
&:. 9o(# 555". 7# :.
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http.JJ$$$.cin.orJusersJ=amesJe(oo*sJmasterJaquinasJapra!>:.htm F3 of 3G,>>7D>:D>3 &&.>:.44
THE CATECHIS@ AF ST. THA@AS ABCINAS. 6ra!er D The Hail @ar!
THE HAI2 @AH?
THE AN)E2IC SA2CTATIAN
This salutation has three parts. The Anel a"e one part# namel!. +Hail# full of race# the 2ord is $iththee#
(lessed art thou amon $omen.+%&' The other part $as i"en (! Eli-a(eth# the mother of 9ohn
the 1aptist# namel!. +1lessed is the fruit of th! $om(.+%,' The Church adds the third part# that is#+@ar!#+
(ecause the Anel did not sa!# +Hail# @ar!#+ (ut +Hail# full of race.+ 1ut# as $e shall see#this name# +@ar!#+
accordin to its meanin arees $ith the $ords of the Anels.%0'
+HAI2 @AH?+
We must no$ consider concernin the first part of this pra!er that in ancient times it $as no smalle"ent $hen
Anels appeared to men8 and that man should sho$ them re"erence $as especiall!
praise$orth!. Thus# it is $ritten to the praise of A(raham that he recei"ed the Anels $ith allcourtes! and
sho$ed them re"erence. 1ut that an Anel should sho$ re"erence to a man $as ne"erheard of until the Anel
re"erentl! reeted the 1lessed Iirin sa!in. +Hail.+
THE AN)E2'S /I)NIT?
&0<
In olden time an Anel $ould not sho$ re"erence to a man# (ut a man $ould deepl! re"ere an Anel.This is
(ecause Anels are reater than men# and indeed in three $a!s. First# the! are reater than
men in dinit!. This is (ecause the Anel is of a spiritual nature. +Who ma*est Th! anels spirits.+%3'1ut# on the
other hand# man is of a corrupti(le nature# for A(raham said. +I
$ill spea* to m! 2ord# $hereas I am dust and ashes.+%4' It $as not fittin# therefore# that a spiritualand
incorrupti(le creature should sho$ re"erence to one that is corrupti(le as is a man. Secondl!# anAnel is closer
to )od. The Anel# indeed# is of the famil! of )od# and as it $ere stands e"er (!
Him. +Thousands of thousands ministered to Him# and ten thousand times a hundred thousand stood(efore
Him.+%7' @an# on the other hand# is rather a straner and afar off from )od (ecause of sin. +Iha"e one afar
off.+%:' Therefore# it is fittin that man should re"erence an Anel $ho is an intimateand one of the household of
the Kin.
Then# thirdl!# the Anels far e5ceed men in the fullness of the splendor of di"ine race. For Anelsparticipate in
the hihest deree in the di"ine liht. +Is there an! num(erin of His soldiers? And
upon $hom shall not His liht arise?+%;' Hence# the Anels al$a!s appear amon men clothed inliht# hut men
on the contrar!# althouh the! parta*e some$hat of the liht of race# ne"ertheless doso in a much slihter
deree and $ith a certain o(scurit!. It $as# therefore# not fittin that an Anelshould sho$ re"erence to a man
until it should come to pass that one $ould (e found in human nature
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$ho e5ceeded the Anels in these three points in $hich $e ha"e seen that the! e5cel o"er menDDandthis $as the
1lessed Iirin. To sho$ that she e5celled the Anels in these# the Anel desired to sho$her re"erence# and so he
said. +A"e FHailG.+
+FC22 AF )HACE+
The 1lessed Iirin $as superior to an! of the Anels in the fullness of race# and as an indication ofthis the
Anel sho$ed re"erence to her (! sa!in. +Full of race.+ This is as if he said. +I sho$ theere"erence (ecause
thou dost e5cel me in the fullness of race.+
The 1lessed Iirin is said to (e full of race in three $a!s. First# as reards her soul she $as full ofrace. The
race of )od is i"en for t$o chief purposes# namel!# to do ood and to a"oid e"il. The1lessed Iirin# then#
recei"ed race in the most perfect deree# (ecause she had a"oided e"er! sin
more than an! other Saint after Christ. Thus it is said. +Thou art fair# @! (elo"ed# and there is not aspot in
thee.+%<' St. Auustine sa!s. +If $e could (rin toether all the Saints and as* them if the!
$ere entirel! $ithout sin# all of them# $ith the e5ception of the 1lessed Iirin# $ould sa! $ith one"oice. 'If $e
sa! that $e ha"e no sin# $e decei"e oursel"es and the truth is not in us.'%&>' I e5cept#
ho$e"er# this hol! Iirin of $hom# (ecause of the honor of )od# I $ish to omit all mention ofsin.+%&&' For $e
*no$ that to her $as ranted race to o"ercome e"er! *ind of sin (! Him $hom shemerited to concei"e and
(rin forth# and He certainl! $as $holl! $ithout sin.
IIHTCES AF THE 12ESSE/ IIH)IN
Christ e5celled the 1lessed Iirin in this# that He $as concei"ed and (orn $ithout oriinal sin# $hilethe 1lessed
Iirin $as concei"ed in oriinal sin# (ut $as not (orn in it.%&,' She e5ercised the $or*sof all the "irtues#
$hereas the Saints are conspicuous for the e5ercise of certain special "irtues. Thus#one e5celled in humilit!#
another in chastit!# another in merc!#
to the e5tent that the! are the special e5emplars of these "irtuesDas# for e5ample# St. Nicholas is ane5emplar of
the "irtue of merc!. The 1lessed Iirin is the e5emplar of all the "irtues.
&3>
In her is the fullness of the "irtue of humilit!. +1ehold the handmaid of the 2ord.+%&0' And aain.+He hath
rearded the humilit! of his handmaid.+%&3' So she is also e5emplar of the "irtue of
chastit!. +1ecause I *no$ not man.+%&4' And thus it is $ith all the "irtues# as is e"ident. @ar! $asfull of race
not onl! in the performance of all ood# (ut also in the a"oidance of all e"il. Aain# the1lessed Iirin $as full of
race in the o"erflo$in effect of this race upon her flesh or (od!. For
$hile it is a reat thin in the Saints that the a(undance of race sanctified their souls# !et# moreo"er#the soul of
the hol! Iirin $as so filled $ith race that from her soul race poured into her flesh
from $hich $as concei"ed the Son of )od. Huh of St. Iictor sa!s of this. +1ecause the lo"e of theHol! Spirit
so inflamed her soul# He $or*ed a $onder in her flesh# in that from it $as (orn )od made@an.+ +And therefore
also the Hol! $hich shall (e (orn of thee shall (e called the Son of )od.+%&7'
@AH?# HE26 AF CHHISTIANS
The plenitude of race in @ar! $as such that its effects o"erflo$ upon all men. It is a reat thin in a
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Saint $hen he has race to (rin a(out the sal"ation of man!# (ut it is e5ceedinl! $onderful $henrace is of
such a(undance as to (e sufficient for the sal"ation of all men in the $orld# and this is trueof Christ and of the
1lessed Iirin. Thus# +a thousand (uc*lers#+ that is# remedies aainst daners#
+han therefrom.+%&:' 2i*e$ise# in e"er! $or* of "irtue one can ha"e her as one's helper. Af her it$as spo*en.
+In me is all race of the $a! and of the truth# in me is all hope of life and of "irtue.+%&;'Therefore# @ar! is full
of race# e5ceedin the Anels in this fullness and "er! fittinl! is she called
+@ar!+ $hich means +in herself enlihtened+. +The 2ord $ill fill th! soul $ith (rihtness.+%&<' Andshe $ill
illumine others throuhout the $orld for $hich reason she is compared to the sun and to themoon.%,>'
+THE 2AH/ IS WITH THEE+
The 1lessed Iirin e5cels the Anels in her closeness to )od. The Anel )a(riel indicated this $henhe said.
+The 2ord is $ith thee+DDas if to sa!. +I re"erence thee (ecause thou art nearer to )od than I#(ecause the 2ord is
$ith thee.+ 1! the 2ord8 he means the Father $ith the Son and the Hol! Spirit#
$ho in li*e manner are not $ith an! Anel or an! other spirit. +The Hol! $hich shall (e (orn of theeshall (e
called the Son of )od.+%,&' )od the Son $as in her $om(. +He=oice and praise# A thou
ha(itation of Sion8 for reat is He that is in the midst of thee# the Hol! Ane of Israel.+%,,'
The 2ord is not $ith the Anel in the same manner as $ith the 1lessed Iirin8 for $ith her He is as aSon# and
$ith the Anel He is the 2ord. The 2ord# the Hol! )host# is in her as in a temple# so that it
is said. +The temple of the 2ord# the sanctuar! of the Hol! Spirit#+%,0' (ecause she concei"ed (! theHol! )host.
+The Hol! )host shall come upon thee.+%,3' The 1lessed Iirin is closer to )od than isan Anel# (ecause $ith
her are the 2ord the Father# the 2ord the Son# and the 2ord the Hol! )hostDDin a $ord# the Hol!Trinit!. Indeed of
her $e sin. +No(le restin place of the Triune )od.+%,4' +The 2ord is $ith thee+are the most praiseladen $ords
that the Anel could ha"e uttered8 and# hence# he so profoundl!
re"erenced the 1lessed Iirin (ecause she is the @other of the 2ord and Aur 2ad!. Accordinl! sheis "er! $ell
named +@ar!#+ $hich in the S!rian tonue means +2ad!.+
+12ESSE/ AHT THAC A@AN) WA@EN+
&3&
The 1lessed Iirin e5ceeds the Anels in purit!. She is not onl! pure# (ut she o(tains purit! forothers. She is
purit! itself# $holl! lac*in in e"er! uilt of sin# for she ne"er incurred either mortal or"enial sin. So# too# she
$as free from the penalties of sin. Sinful man# on the contrar!# incurs a
threefold curse on account of sin. The first fell upon $oman $ho concei"es in corruption# (ears herchild $ith
difficult!# and (rins it forth in pain. The 1lessed Iirin $as $holl! free from this# sinceshe concei"ed $ithout
corruption# (ore her Child in comfort# and (rouht Him forth in =o!. +It shall(ud forth and (lossom# and shall
re=oice $ith =o! and praise.+%,7'
The second penalt! $as inflicted upon man in that he shall earn his (read (! the s$eat of his (ro$.The 1lessed
Iirin $as also immune from this (ecause# as the Apostle sa!s# "irins are free from thecares of this $orld and
are occupied $holl! $ith the thins of the 2ord.%,:'
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The third curse is common (oth to man and $oman in that (oth shall one da! return to dust. The1lessed Iirin
$as spared this penalt!# for her (od! $as raised up into hea"en# and so $e (elie"ethat after her death she $as
re"i"ed and transported into hea"en. +Arise# A 2ord# into Th! restinplace# Thou and the ar* $hich Thou hast
sanctified.+%,;' 1ecause the 1lessed Iirin $as immunefrom these punishments# she is +(lessed amon
$omen.+ @oreo"er# she alone escaped the curse ofsin# (rouht forth the Source of (lessin# and opened the ate
of hea"en. It is surel! fittin that hername is +@ar!#+ $hich is a*in to the Star of the Sea F+@ariaDDmaris stella+G#
for =ust as sailors are
directed to port (! the star of the sea# so also Christians are (! @ar! uided to lor!.
+12ESSE/ IS THE FHCIT AF TH? WA@1+
The sinner often see*s for somethin $hich he does not find8 (ut to the =ust man it is i"en to find$hat he see*s.
+The su(stance of the sinner is *ept for the =ust.+%,<' Thus# E"e souht the fruit of thetree Fof ood and e"ilG# (ut
she did not find in it that $hich she souht. E"er!thin E"e desired#
ho$e"er# $as i"en to the 1lessed Iirin.%0>' E"e souht that $hich the de"il falsel! promised her#namel!# that
she and Adam $ould (e as ods# *no$in ood and e"il. +?ou shall (e#+ sa!s this liar#+as ods.+%0&' 1ut he lied#
(ecause +he is a liar and the father of lies.+%0,' E"e $as not made li*e
)od after ha"in eaten of the fruit# (ut rather she $as unli*e )od in that (! her sin she $ithdre$from )od and
$as dri"en out of paradise. The 1lessed Iirin# ho$e"er# and all Christians found inthe Fruit of her $om( Him
$here(! $e are all united to )od and are made li*e to Him. +When Heshall appear# $e shall (e li*e to Him#
(ecause
$e shall see Him as He is.+%00'
E"e loo*ed for pleasure in the fruit of the tree (ecause it $as ood to eat. 1ut she did not find thispleasure in it#
and# on the contrar!# she at once disco"ered she $as na*ed and $as stric*en $ith
sorro$. In the Fruit of the 1lessed Iirin $e find s$eetness and sal"ation. +He that eateth @!flesh . . . hath
eternal life.+%03'
The fruit $hich E"e desired $as (eautiful to loo* upon# (ut that Fruit of the 1lessed Iirin is farmore (eautiful#
for the Anels desire to loo* upon Him. +Thou art (eautiful a(o"e the sons of
men.+%04' He is the splendor of the lor! of the Father. E"e# therefore# loo*ed in "ain for that $hichshe souht in
the fruit of the tree# =ust as the sinner is disappointed in his sins. We must see* in the
Fruit of the $om( of the Iirin @ar! $hatsoe"er $e desire. This is He $ho is the Fruit (lessed (!)od# $ho has
filled Him $ith e"er! race# $hich in turn is poured out upon us $ho adore Him.
&3,
+1lessed (e )od and the Father of our 2ord 9esus Christ# $ho hath (lessed us $ith spiritual (lessinsin
Christ.+%07' He# too# is re"ered (! the Anels. +1enediction and lor! and $isdom and
than*si"in# honor and po$er and strenth# to our )od.+%0:' And He is lorified (! men. +E"er!tonue should
confess that the 2ord 9esus Christ is in the lor! of )od the Father.+%0;' The 1lessedIirin is indeed (lessed# (ut
far more (lessed is the Fruit of her $om(. +1lessed is He $ho cometh inthe name of the 2ord.+%0<'
EN/NATES
&. 2u*e i. ,;.
,. +I(id.#+ 3,.
0. The Hail @ar! or Anelical Salutation or A"e @aria in the time of St. Thomas consisted onl! ofthe present
first part of the pra!er. The $ords# +@ar!+ and +9esus#+ $ere added (! the Church to thefirst part# and the second
partDD+Hol! @ar!# @other of )od# etc.+DD$as also added (! the Church
later. +@ost fittinl! has the Hol! Church of )od added to this than*si"in %i.e.# the Hail @ar!' apetition also
and an in"ocation to the most hol! @other of )od. This is to impress upon us the needto ha"e recourse to her in
order that (! her intercession she ma! reconcile )od $ith us sinners# ando(tain for us the (lessins necessar! for
this life and for life eternal+ F+Homan Catechism#+ +An
6ra!er#+ Chapter I# ;G.
3. 6s. ciii. 3.
4. )en.# 5"iii. ,:.
7. /an. "ii. &>.
:. 6s. li". ;.
;. 9o(# 55". 0.
<. Cant.# i". :.
&>. I 9ohn# i. ;.
&&. +/e natura et ratia#+ c. 555"i. Else$here St. Thomas sa!s. +In the Anelic Salutation is sho$nforth the
$orthiness of the 1lessed "irin for this conception $hen it sa!s# 'Full of race88 it e5pressesthe Conception
itself in the $ords# 'The 2ord is $ith thee'8 and it foretells the honor $hich $ill follo$$ith the $ords# '1lessed
art thou amon $omen' + F+Summa Theol.#+
III# B. 555# art. 3G.
&,. St. Thomas $rote (efore the solemn definition of the Immaculate conception (! the Church andat a time
$hen the su(=ect $as still a matter of contro"ers! amon theoloians. In an earlier $or*#
ho$e"er# he pronounced in fa"or of the doctrine FI Sent.# c. 33 B. i# ad. 0G# althouh he seeminl!concluded
aainst it in the +Summa Theoloica.+ +?et much discussion has arisen as to $hether St.Thomas did or did not
den! that the 1lessed "irin $as immaculate at the instant of her animationF+Catholic Enc!clopedia.+ art.
+Immaculate Conception+G. An /ecem(er ;# &;43# 6ope 6ius IL
&30
settled the question in the follo$in definition. +@ar!. e"er (lessed Iirin in the first instant of herconception#
(! a sinular pri"ilee and race ranted (! )od# in "ie$ of the merits of 9esus Christ#the Sa"iour of the human
race# $as preser"ed e5empt from all stain of oriinal sin.+
&0. 2u*e# i. 0;.
&3. +I(id.#+ 3;.
&4. +I(id.#+ 03.
&7. +I(id.#+ 04.
&:. Cant.# i". 3.
&;. Eccl.# 55i". ,4.
&<. Isa.# l"iii. &&.
,>. +The 1lessed Iirin @ar! o(tained such a plenitude of race that she $as closest of all creaturesto the
Author of )race8 and thus she recei"ed in her $om( Him $ho is full of race. and (! i"in
Him (irth she is in a certain manner the source of race for all men+ F+Summa Theol.#+ III# B. 55"ii#art. 4G. St.
1ernard sa!s. +It is )od's $ill that $e should recei"e all races throuh @ar!+ F+Serm. deaquaeductu#+ n. "iiG.
@ar! is called the +@ediatri5 of all )races#+ and her mediation is immediate anduni"ersal# su(ordinate ho$e"er
to that of 9esus.
,&. 2u*e. i. 04
,,. Isa.# 5ii. 7.
,0. Antiphon from the 2ittle Affice of 1lessed Iirin.
,3. 2u*e. i. 04
,4. +Totius Trinitatis no(ile Triclinium.+
,7. Isa.# 555". ,.
,:. I Cor.# "ii. 03.
,;. 6s. c555i. ;.
,<. 6ro".# 5iii. ,,.
0>. Here St. Thomas compares the fruit of the for(idden tree for E"e $ith the Fruit of @ar!'s $om(for all
Christians.
0&. )en.# iii 4
0,. 9ohn# "iii. 33.
00. I 9ohn# iii. ,.
&33
03. 9ohn# "i. 44.
04. 6s. 5li". 0.
07. Eph.# i. 0.
0:. Apoc.# "ii. &,.
0;. 6hil.# ii. &&.
0<. 6s. c5"ii. ,7.
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The Na-areth @aster Catechism
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Ariinal Contents 6aes
The Ten Commandments
6reface
The 2ord's 6ra!er
The Creed
The Hail @ar!
The Sacraments
Special Sections
&34
Ariinal Contents 6aes
These four icons displa! the contents of fi"e catechisms in their oriinal order.
6reface
The Creed
Introduction. An Faith
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An the Creed
Article &. I (elie"e in )od the Father Almiht!# Creator of hea"en and earth
Article ,. And in 9esus Christ# his onl! Son# our 2ord
Article 0. Who $as concei"ed of the Hol! )host# (orn of the Iirin @ar!
&37
Article 3. Suffered under 6ontius 6ilate8 $as crucified# dead# and (uried
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Article :. From thence he shall come to =ude the li"in and the dead.
Article ;. I (elie"e in the Hol! )host
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Article <. The Hol! Catholic Church# the communion of saints
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Hol! Arders
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Hol! @atrimon!
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Introduction
The First Commandment. No False )ods
The Second Commandment. No @isuse of )od's Name
The Third Commandment. Honor the Sa((ath
The Fourth Commandment. Honor ?our Father and @other
The Fifth Commandment. No @urder
&3<
The Si5th Commandment. No Adulter!
The Se"enth Commandment. No Theft
The Eihth Commandment. No False Witness
The Ninth Commandment. No Co"etin a Neih(or's Spouse
The Tenth Commandment. No Co"etin a Neih(or's 6ropert!
The 6recepts of the Church
The 2ord's 6ra!er
Introduction. An 6ra!er
The 2ord's 6ra!er R Its Apenin Words. +Aur Father# $ho art in hea"en+
&4>
The First 6etition. +Hallo$ed (! Th! name+
The Second 6etition. +Th! *indom come+
The Third 6etition. +Th! $ill (e done on earth as it is in hea"en+
The Fourth 6etition. +)i"e us this da! our dail! (read+
The Fifth 6etition. +Fori"e our trespasses as $e fori"e those $ho trespass aainst us+
The Si5th 6etition. +And lead us not into temption+
The Se"enth 6etition. +1ut deli"er us from e"il+
+Amen.+
&4&
The Hail @ar! or Anelic Salutation
Special Sections
@ost of the catechisms ha"e special sections $hich are not replicated in other catechisms. To
"ie$ these sections# use the oriinal contents paes of the catechisms.
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