The Catechism of Trent 1080
Hitherto we have expounded, as far as the nature of the subject seemed to require, what pertains to the First and Second Per sons of the Holy Trinity. It now remains to explain what the Creed contains with regard to the Third Person, the Holy Ghost.
On this subject the pastor should omit nothing that study and industry can effect; for on this Article, no less than on those that preceded, ignorance or error would be unpardonable in a Christian. Hence, the Apostle did not permit some among the Ephesians to remain in ignorance with regard to the Person of the Holy Ghost. Having asked if they had received the Holy Ghost, and having received for answer that they did not so much as know that there was a Holy, Ghost, he at once demanded: In whom, therefore, were you baptised? to signify that a distinct knowledge of this Article is most necessary to the faithful.
From such knowledge they derive special fruit. For, considering attentively that whatever they have, they possess through the bounty and beneficence of the Holy Spirit, they begin to think more modestly and humbly of themselves, and to place all their hopes in the protection of God, which for a Christian is the first step towards consummate wisdom and supreme happiness.
The exposition of this Article, therefore, should begin with the force and meaning here attached to the words Holy Ghost. This appellation is equally true when applied to the Father and the Son, since both are spirit, both holy, and we confess that God is a Spirit; this name may also be applied to Angels, and the souls of the just. Care must be taken, therefore, that the faithful be not led into error by the ambiguity of the words.
The pastor, then, should teach that by the words Holy Ghost in this Article is understood the Third Person of the Blessed Trinity, a sense in which they are used, sometimes in the Old, and frequently in the New Testament. Thus David prays: Take not thy Holy Spirit from me; and in the Book of Wisdom we read: Who shall know thy thoughts, except thou give wisdom, and send thy Holy Spirit from above? And in another place it is said: He created her in the Holy Ghost.' We are also commanded, in the New Testament to be baptised in the name of the Father, and of the Son, and of the Holy Ghost. We read that the most holy Virgin conceived of the Holy Ghost; and we are sent by St. John to Christ, who baptizeth us in the Holy Ghost.' There are many other passages in which the words Holy Ghost occur.
No one should be surprised that a proper name is not given to the Third, as to the First and Second Persons. The Second Person is designated by a proper name, and called Son, because, as has been explained in the preceding Articles, His eternal birth from the Father is properly called generation. As, therefore, that birth is expressed by the word generation, so the Person, emanating from that generation, is properly called Son, and the Person, from whom he emanates, Father.
But as the production of the Third Person has no proper name, but is called spiration and procession, the Person produced is, consequently, designated by no proper name. His emanation has no proper name simply because we are obliged to borrow from created objects the names given to God and know no other created means of communicating nature and essence than that of generation. Hence we cannot discover a proper name to express the manner in which God communicates Himself entire, by the force of His love. Wherefore we call the Third Person Holy Ghost, a name, however, peculiarly appropriate to Him who infuses into us spiritual life, and without whose holy inspiration we can do nothing meritorious of eternal life.
The people, when once acquainted with the meaning of His name, should first of all be taught that the Holy Ghost is equally God with the Father and the Son, equally omnipotent and eternal, infinitely perfect, the supreme good, infinitely wise, and of the same nature as the Father and the Son.
All this is obviously enough implied by the force of the word in, when we say: I believe in the Holy Ghost; for this preposition is prefixed to each Person of the Trinity in order to express the exact nature of our faith.
The Divinity of the Holy Ghost is also clearly established by many passages of Scripture. When, in the Acts of the Apostles, St. Peter says, Ananias, Why hast thou conceived this thing in thy heart? he immediately adds: Thou hast not lied to men, but to God, calling Him God to whom he had just before given the name Holy Ghost.
The Apostle, also, writing to the Corinthians, interprets what he says of God as said of the Holy Ghost. There are, he says, diversities of operations, but the same God, who worketh all in all; but, he continues, all these things one and the same Spirit worketh, dividing to every one according as he will.
In the Acts of the Apostles also what the Prophets attribute to God alone, St. Paul ascribes to the Holy. Ghost. Thus Isaias had said: I heard the voice of the Lord, saying: Whom shall I send? . . . And he said: Go, and thou shalt say to this people: Blind the heart of this people, and make their ears heavy, and shut their eyes, lest they see with their eyes, and hear with their ears. Having cited these words, the Apostle adds: Well did the Holy Ghost speak to our fathers, by Isaias the prophet.
Again, the Sacred Scriptures join the Person of the Holy Ghost to those of the Father and the Son, as, for example, when Baptism is commanded to be administered in the name of the Father, and of the Son, and of the Holy Ghost. There is thus no room left us of doubting the truth of this mystery. For if the Father is God, and the Son God, we must admit that the Holy Ghost, who is united with Them in the same degree of honour, is also God.
Besides, baptism administered in the name of any creature can be of no effect. Were you baptised in the name of Paul? says the Apostle, to show that such baptism could have availed nothing to salvation. Since, therefore, we are baptised in the name of the Holy Ghost, we must acknowledge the Holy Ghost to be God.
This same order of the Three Persons, which proves the Divinity of the Holy Ghost, is also found in the Epistle of St. John: There are three who give testimony in heaven, the Father, the Word, and the Holy Ghost, and these three are one; and also in that noble eulogy of the Holy Trinity, with which the Divine Praises and the Psalms are concluded: Glory be to the Father, and to the Son, and to the Holy Ghost.
Finally, what most strongly confirms this truth is the fact that Holy Scripture assigns to the Holy Ghost whatever attributes we believe proper to God. Wherefore to Him is ascribed the honour of temples, as when the Apostle says: Know you not that your members are the temple of the Holy Ghost? Scripture also attributes to Him the power to sanctify, to vivify, to search the depths of God, to speak by the Prophets, and to be present in all places, all of which can be attributed to God alone.
The pastor should also accurately explain to the faithful that the Holy Ghost is not only God, but that we must also confess that He is the Third Person of the Divine Nature, distinct from the Father and the Son, and produced by Their will.
To say nothing of other testimonies of Scripture, the form of Baptism, taught by our Redeemer,' shows most clearly that the Holy Ghost is the Third Person, selfexistent in the Divine Nature and distinct from the other Persons. It is a doctrine taught also by the Apostle when he says: The grace of our Lord Jesus Christ, and the charity of God, and the communication of the Holy Ghost, be with you all. Amen.
This same truth is still more explicitly declared in these words added to this Article of the Creed by the Fathers of the First Council of Constantinople to refute the impious folly of Macedonius: And in the Holy Ghost, the Lord and giver of life, who proceedeth from the Father, and the Son; who together with the Father and the Son, is adored and glorified; who spoke by the prophets.
By confessing the Holy Ghost to be Lord they declare how far He excels the Angels, who are the noblest spirits created by God; for they are all, says the Apostle, ministering spirits, sent to minister for them who shall receive the inheritance of salvation.
They also designate the Holy Ghost the giver of life because the soul lives more by its union with God than the body is nourished and sustained by its union with the soul. Since then, the Sacred Scriptures ascribe to the Holy Ghost this union of the soul with God, it is clear that He is most rightly called the giver of life.
With regard to the words immediately succeeding: who proceedeth from the Father and the Son, the faithful are to be taught that the Holy Ghost proceeds by an eternal procession from the Father and the Son, as from one principle. This truth is proposed for our belief by the Creed of the Church, from which no Christian may depart, and is confirmed by the authority of the Sacred Scriptures and of Councils.
Christ the Lord, speaking of the Holy Ghost, says: He shall glorify me, because he shall receive of mine. We also find that the Holy Ghost is sometimes called in Scripture the Spirit of Christ, sometimes, the Spirit of the Father; that He is one time said to be sent by the Father, another time, by the Son, - all of which clearly signifies that He proceeds alike from the Father and the Son. He, says St. Paul, who has not the Spirit of Christ belongs not to him. In his Epistle to the Galatians he also calls the Holy Ghost the Spirit of Christ: God hath sent the Spirit of his Son into your hearts, crying: Abba, Father. In the Gospel of St. Matthew, He is called the Spirit of the Father: It is not you that speak, but the Spirit of your Father that speaketh in you.
Our Lord said, at His Last Supper: When the Paraclete cometh whom I will send you, the Spirit of truth, who proceedeth from the Father, he shall give testimony of me. On another occasion, that the Holy Ghost will be sent by the Father, He declares in these words: whom the Father will send in my name. Understanding these words to denote the procession of the Holy Ghost, we come to the inevitable conclusion that He proceeds from both Father and Son.
The above are the truths that should be taught with regard to the Person of the Holy Ghost.
It is also the duty of the pastor to teach that there are certain admirable effects, certain excellent gifts of the Holy Ghost, which are said to originate and emanate from Him, as from a perennial fountain of goodness. Although the intrinsic works of the most Holy Trinity are common to the Three Persons, yet many of them are attributed specially to the Holy Ghost, to signify that they arise from the boundless charity of God towards us. For as the Holy Ghost proceeds from the divine will, inflamed, as it were, with love, we can perceive that these effects which are referred particularly to the Holy Ghost, are the result of God's supreme love for us.
Hence it is that the Holy Ghost is called a gift; for by the word gift we understand that which is kindly and gratuitously bestowed, without expectation of any return. Whatever gifts and graces, therefore, have been conferred on us by God - and what have we, says the Apostle, that we have not received from God? - we should piously and gratefully acknowledge as bestowed by the grace and gift of the Holy Ghost.
These gifts of the Holy Ghost are numerous. Not to mention the creation of the world, the propagation and government of all created beings, discussed in the first Article, we have just shown that the giving of life is particularly attributed to the Holy Ghost, and this is further confirmed by the testimony of Ezechiel: I will give you spirit and you shall live.
The Prophet (Isaias), however, enumerates the chief effects which are most properly ascribed to the Holy Ghost: The spirit of wisdom and understanding, the spirit of counsel and fortitude, the spirit of knowledge and piety, and the spirit of the fear of the Lord. These effects are called the gifts of the Holy Ghost, and sometimes they are even called the Holy Ghost. Wisely, therefore, does St. Augustine admonish us, whenever we meet the word Holy Ghost in Scripture, to distinguish whether it means the Third Person of the Trinity or His gifts and operations.' The two are as far apart as the Creator is from the creature.
The diligence of the pastor in expounding these truths should be the greater, since it is from these gifts of the Holy Ghost that we derive rules of Christian life and are enabled to know if the Holy Ghost dwells within us.
But the grace of justification, which signs us with the Holy Spirit of promise, who is the pledge of our inheritance,' transcends all His other most ample gifts. It unites us to God in the closest bonds of love, lights up within us the sacred flame of piety, forms us to newness of life, renders us partakers of the divine nature, and enables us to be called and really to be the sons of God.
With what great diligence pastors ought to explain to the faithful the truth of this ninth Article will be easily seen, if we attend chiefly to two considerations.
First, as St. Augustine observes, the Prophets spoke more plainly and openly of the Church than of Christ, foreseeing that on this a much greater number may err and be deceived than on the mystery of the Incarnation. For in after ages there would not be wanting wicked men who, like the ape that would fain pass for a man, would claim that they alone were Catholics, and with no less impiety than effrontery assert that with them alone is the Catholic Church.
The second consideration is that he whose mind is strongly impressed with the truth taught in this Article, will easily escape the awful danger of heresy. For a person is not to be called a heretic as soon as he shall have offended in matters of faith; but he is a heretic who, having disregarded the authority of the Church, maintains impious opinions with pertinacity. Since, therefore, it is impossible that anyone be infected with the contagion of heresy, so long as he holds what this Article proposes to be believed, let pastors use every diligence that the faithful, having known this mystery and guarded against the wiles of Satan, may persevere in the true faith.
This Article hinges upon the preceding one; for, it having been already shown that the Holy Ghost is the source and giver of all holiness, we here profess our belief that the Church has been endowed by Him with sanctity.
The Latins, having borrowed the word ecclesia (church) from the Greeks, have transferred it, since the preaching of the Gospel, to sacred things. It becomes necessary, therefore, to explain its meaning.
The word ecclesia (church) means a calling forth. But writers afterward used it to signify a meeting or assembly, whether the people gathered together were members of a true or of a false religion. Thus in the Acts it is written of the people of Ephesus that when the townclerk had appeased a tumultuous assemblage he said: And if you inquire after any other matter, it may be decided in a lawful church. The Ephesians, who were worshippers of Diana, are thus called a lawful church (ecclesia). Nor are the Gentiles only, who knew not God, called a church (ecclesia); by the same name at times are also designated the councils of wicked and impious men. I have hated the church (ecclesiam) of the malignant, says the Prophet, and with the wicked I will not sit.
In common Scripture usage, however, the word was subsequently employed to signify the Christian society only, and the assemblies of the faithful; that is, of those who are called by faith to the light of truth and the knowledge of God, that, having forsaken the darkness of ignorance and error, they may worship the living and true God piously and holily, and serve Him from their whole heart. In a word, The Church, says St. Augustine, consists of the faithful dispersed throughout the world.'
In this word are contained important mysteries. For, in the calling forth, which it signifies, we recognise at once the benignity and splendour of divine grace, and we understand that the Church is very unlike all other societies. Other bodies rest on human reason and prudence, but the Church reposes on the wisdom and counsels of God who has called us inwardly by the inspiration of the Holy Ghost, who opens the hearts of men; and outwardly, through the labor and ministry of pastors and preachers.
Moreover, the end of this vocation, that is, the knowledge and possession of things eternal will be at once understood if we but remember why the faithful of the Old Law were called a Synagogue, that is, a flock for, as St. Augustine teaches, they were so called, because, like cattle, which are wont to herd together. they looked only to terrestrial and transitory goods. Wherefore, the Christian people are justly called, not a Synagogue, but a Church, because, despising earthly and passing things, they pursue only things heavenly and eternal.
Many names, moreover, which are replete with mysteries, have been used to designate the Christian body. Thus, by the Apostle, it is called the house and edifice of God. If, says he to Timothy, I tarry long, that thou mayest know how thou oughtest to behave thyself in the house of God, which is the church of the living God, the pillar and ground of truth. The Church is called a house, because it is, as it were, one family governed by one father of the family, and enjoying a community of all spiritual goods.
It is also called the flock of the sheep of Christ, of which He is the door and the shepherd. It is called the spouse of Christ. I have espoused you to one husband, says the Apostle to the Corinthians, that I may present you as a chaste virgin to Christ; and to the Ephesians: Husbands love your wives, as Christ also loved the church; and of marriage: This is a great sacrament, but I speak in Christ and in the church.
Finally, the Church is called the body of Christ, as may be seen in the Epistles to the Ephesians and Colossians. Each of these appellations has very great influence in exciting the faithful to prove themselves worthy of the boundless clemency and goodness of God, who chose them to be the people of God.
These things having been explained, it will be necessary to enumerate the several component parts of the Church, and to point out their difference, in order that the faithful may the better comprehend the nature, properties, gifts, and graces of God's beloved Church, and by reason of them unceasingly praise the most holy name of God.
The Church consists principally of two parts, the one called the Church triumphant; the other, the Church militant. The Church triumphant is that most glorious and happy assemblage of blessed spirits, and of those who have triumphed over the world, the flesh, and the iniquity of Satan, and are now exempt and safe from the troubles of this life and enjoy everlasting bliss. The Church militant is the society of all the faithful still dwelling on earth. It is called militant, because it wages eternal war with those implacable enemies, the world, the flesh and the devil.
We are not, however, to infer that there are two Churches. The Church triumphant and the Church militant are two constituent parts of one Church; one part going before, and now in the possession of its heavenly country; the other, following every day, until at length, united with our Saviour, it shall repose in endless felicity.
The Church militant is composed of two classes of persons, the good and the bad, both professing the same faith and partaking of the same Sacraments, yet differing in their manner of life and morality.
The good are those who are linked together not only by the profession of the same faith, and the participation of the same Sacraments, but also by the spirit of grace and the bond of charity. Of these St. Paul says: The Lord knoweth who are his. Who they are that compose this class we also may remotely conjecture, but we can by no means pronounce with certainty. Hence Christ the Saviour does not speak of this portion of His Church when He refers us to the Church and commands us to hear and to obey her. As this part of the Church is unknown, how could we ascertain with certainty whose decision to recur to, whose authority to obey?
The Church, therefore, as the Scriptures and the writings of the Saints testify, includes within her fold the good and the bad; and it was in this sense that St. Paul spoke of one body and one spirit. Thus understood, the Church is known and is compared to a city built on a mountain, and visible from every side. As all must yield obedience to her authority, it is necessary that she maybe known by all.
That the Church is composed of the good and the bad we learn from many parables contained in the Gospel. Thus, the kingdom of heaven, that is, the Church militant, is compared to a net cast into the sea, to a field in which tares were sown with the good grain, to a threshing floor on which the grain is mixed up with the chaff, and also to ten virgins, some of whom were wise, and some foolish. And long before, we trace a figure and resemblance of this Church in the ark of Noah, which contained not only clean, but also unclean animals.
But although the Catholic faith uniformly and truly teaches that the good and the bad belong to the Church, yet the same faith declares that the condition of both is very different. The wicked are contained in the Church, as the chaff is mingled with the grain on the threshing floor, or as dead members sometimes remain attached to a living body.
Hence there are but three classes of persons excluded from the Church's pale: infidels, heretics and schismatics, and excommunicated persons. Infidels are outside the Church because they never belonged to, and never knew the Church, and were never made partakers of any of her Sacraments. Heretics and schismatics are excluded from the Church, because they have separated from her and belong to her only as deserters belong to the army from which they have deserted. It is not, however, to be denied that they are still subject to the jurisdiction of the Church, inasmuch as they may be called before her tribunals, punished and anathematised. Finally, excommunicated persons are not members of the Church, because they have been cut off by her sentence from the number of her children and belong not to her communion until they repent.
But with regard to the rest, however wicked and evil they may be, it is certain that they still belong to the Church: Of this the faithful are frequently to be reminded, in order to be convinced that, were even the lives of her ministers debased by crime, they are still within the Church, and therefore lose nothing of their power.
Portions of the Universal Church are usually called churches, as when the Apostle mentions the Church at Corinth, at Galatia, of the Laodiceans, of the Thessalonians.
The private families of the faithful he also calls churches. The church in the family of Priscilla and Aquila he commands to be saluted; and in another place, he says: Aquila and Priscilla with the church that is in their house salute you much in the Lord. Writing to Philemon, he makes use of the same word.
Sometimes, also, the word church is used to signify the prelates and pastors of the church. If he will not hear thee, says our Lord, tell the church. Here the word church means the authorities of theChurch.
The place in which the faithful assemble to hear the Word of God, or for other religious purposes, is also called a church. But in this Article, the word church is specially used to signify both the good and the bad, the governed, as well as the governing.
The distinctive marks of the Church are also to be made known to the faithful, that thus they may be enabled to estimate the extent of the blessing conferred by God on those who have had the happiness to be born and educated within her pale.
The first mark of the true Church is described in the Nicene Creed, and consists in unity: My dove is one, my beautiful one is one. So vast a multitude, scattered far and wide, is called one for the reasons mentioned by St. Paul in his Epistle to the Ephesians: One Lord, one faith, one baptism.
The Church has but one ruler and one governor, the invisible one, Christ, whom the eternal Father hath made head over all the Church, which is his body; the visible one, the Pope, who, as legitimate successor of Peter, the Prince of the Apostles, fills the Apostolic chair.
It is the unanimous teaching of the Fathers that this visible head is necessary to establish and preserve unity in the Church. This St. Jerome clearly perceived and as clearly expressed when, in his work against Jovinian, he wrote: One is elected that, by the appointment of a head, all occasion of schism may be removed. In his letter to Pope Damasus the same holy Doctor writes: Away with envy, let the ambition of Roman grandeur cease! I speak to the successor of the fisherman, and to the disciple of the cross. Following no chief but Christ, I am united in communion with your Holiness, that is, with the chair of Peter. I know that on that rock is built the Church. Whoever will eat the lamb outside this house is profane; whoever is not in the ark of Noah shall perish in the .flood.
The same doctrine was long before established by Saints Irenaeus and Cyprian. The latter, speaking of the unity of the Church observes: The Lord said to Peter, I say to thee, Peter! thou art Peter: and upon this rock I will build my Church. He builds His Church on one. And although after His Resurrection He gave equal power to all His Apostles, saying: As the Father hath sent me, I also send you, receive ye the Holy Ghost; yet to make unity more manifest, He decided by His own authority that it should be derived from one alone, etc.
Again, Optatus of Milevi says: You cannot be excused on the score of ignorance, knowing as you do that in the city of Rome the episcopal chair was first conferred on Peter, who occupied it as head of the Apostles; in order that in that one chair the unity of the Church might be preserved by all, and that the other Apostles might not claim each a chair for himself; so that now he who erects another in opposition to this single chair is a schismatic and a prevaricator.
Later on St. Basil wrote: Peter is made the foundation, because he says: Thou art Christ, the Son of the Living God; and hears in reply that he is a rock. But although a rock, he is not such a rock as Christ; for Christ is truly an immovable rock, but Peter, only by virtue of that rock. For Jesus bestows His dignities on others; He is a priest, and He makes priests; a rock, and He makes a rock; what belongs to Himself, He bestows on His servants.
Lastly, St. Ambrose says: Because he alone of all of them professed (Christ) he was placed above all.
Should anyone object that the Church is content with one Head and one Spouse, Jesus Christ, and requires no other, the answer is obvious. For as we deem Christ not only the author of all the Sacraments, but also their invisible minister He it is who baptises, He it is who absolves, although men are appointed by Him the external ministers of the Sacraments so has He placed over His Church, which He governs by His invisible Spirit, a man to be His vicar and the minister of His power. A visible Church requires a visible head; therefore the Saviour appointed Peter head and pastor of all the faithful, when He committed to his care the feeding of all His sheep, in such ample terms that He willed the very same power of ruling and governing the entire Church to descend to Peter's successors.
Moreover, the Apostle, writing to the Corinthians, tells them that there is but one and the same Spirit who imparts grace to the faithful, as the soul communicates life to the members of the body. Exhorting the Ephesians to preserve this unity, he says: Be careful to keep the unity of the Spirit in the bond of peace; one body and one Spirit. As the human body consists of many members, animated by one soul, which gives sight to the eves, hearing to the ears, and to the other senses the power of discharging their respective functions; so the mystical body of Christ, which is the Church, is composed of many faithful. The hope, to which we are called, is also one, as the Apostle tells us in the same place; for we all hope for the same consummation, eternal and happy life. Finally, the faith which all are bound to believe and to profess is one: Let there be no schisms amongst you, says the Apostle. And Baptism, which is the seal of our Christian faith, is also one.
The second mark of the Church is holiness, as we learn from these words of the Prince of the Apostles: You are a chosen generation, a holy nation.
The Church is called holy because she is consecrated and dedicated to God; for so other things when set apart and dedicated to the worship of God were wont to be called holy, even though they were material. Examples of this in the Old Law were vessels, vestments and altars. In the same sense the firstborn who were dedicated to the Most High God were also called holy.
It should not be deemed a matter of surprise that the Church, although numbering among her children many sinners, is called holy. For as those who profess any art, even though they depart from its rules, are still called artists, so in like manner the faithful, although offending in many things and violating the engagements to which they had pledged themselves, are still called holy, because they have been made the people of God and have consecrated themselves to Christ by faith and Baptism. Hence, St. Paul calls the Corinthians sanctified and holy, although it is certain that among them there were some whom he severely rebuked as carnal, and also charged with grosser crimes.
The Church is also to be called holy because she is united to her holy Head, as His body; that is, to Christ the Lord,' the fountain of all holiness, from whom flow the graces of the Holy Spirit and the riches of the divine bounty. St. Augustine, interpreting these words of the Prophet: Preserve my soul, for I am holy," thus admirably expresses himself: Let the body of Christ boldly say, let also that one man, exclaiming from the ends of the earth, boldly say, with his Head, and under his Head, I am holy; for he received the grace of holiness, the grace of Baptism and of remission of sins. And a little further on: If all Christians and all the faithful, having been baptised in Christ, have put Him on, according to these words of the Apostle: "As many of you as have been baptised in Christ, have put on Christ"; if they are made members of his body, and yet say they are not holy, they do an injury to their Head, whose members are holy.
Moreover, the Church alone has the legitimate worship of sacrifice, and the salutary use of the Sacraments, which are the efficacious instruments of divine grace, used by God to produce true holiness. Hence, to possess true holiness, we must belong to this Church. The Church therefore it is clear, is holy, and holy because she is the body of Christ, by whom she is sanctified, and in whose blood she is washed.
The third mark of the Church is that she is Catholic; that is, universal. And justly is she called Catholic, because, as St. Augustine says, she is diffused by the splendour of one faith from the rising to the setting sun."
Unlike states of human institution, or the sects of heretics, she is not confined to any one country or class of men, but embraces within the amplitude of her love all mankind, whether barbarians or Scythians, slaves or freemen, male or female. Therefore it is written: Thou . . . hast redeemed us to God, in thy blood, out of every tribe, and tongue, and people, and nation, and hast made us to our God a kingdom. Speaking of the Church, David says: Ask of me and I will give thee the Gentiles for thy inheritance, and the utmost parts of the earth for thy possession; and also, I will be mindful of Rahab and of Babylon knowing me; and man is born in her.
Moreover to this Church, built upon the foundation of the apostles and prophets, belong all the faithful who have existed from Adam to the present day, or who shall exist, in the profession of the true faith, to the end of time; all of whom are founded and raised upon the one cornerstone, Christ, who made both one, and announced peace to them that are near and to them that are far.
She is also called universal, because all who desire eternal salvation must cling to and embrace her, like those who entered the ark to escape perishing in the flood.. This (note of catholicity), therefore, is to be taught as a most reliable criterion, by which to distinguish the true from a false Church.
The true Church is also to be recognised from her origin, which can be traced back under the law of grace to the Apostles; for her doctrine is the truth not recently given, nor now first heard of, but delivered of old by the Apostles, and disseminated throughout the entire world. Hence no one can doubt that the impious opinions which heresy invents, opposed as they are to the doctrines taught by the Church from the days of the Apostles to the present time, are very different from the faith of the true Church.
That all, therefore, might know which was the Catholic Church, the Fathers, guided by the Spirit of God, added to the Creed the word Apostolic. For the Holy Ghost, who presides over the Church, governs her by no other ministers than those of Apostolic succession. This Spirit, first imparted to the Apostles, has by the infinite goodness of God always continued in the Church. And just as this one Church cannot err in faith or morals, since it is guided by the Holy Ghost; so, on the contrary, all other societies arrogating to themselves the name of church, must necessarily, because guided by the spirit of the devil, be sunk in the most pernicious errors, both doctrinal and moral.
The figures of the Old Testament have great power to stimulate the minds of the faithful and to remind them of these most beautiful truths. It was for this reason chiefly that the Apostles made use of these figures. The pastor, therefore, should not overlook so fruitful a source of instruction.
Among these figures the ark of Noah holds a conspicuous place. It was built by the command of God, in order that there might be no doubt that it was a symbol of the Church, which God has so constituted that all who enter therein through Baptism, may be safe from danger of eternal death, while such as are outside the Church, like those who were not in the ark, are overwhelmed by their own crimes.
Another figure presents itself in the great city of Jerusalem, which, in Scripture, often means the Church. In Jerusalem only was it lawful to offer sacrifice to God, and in the Church of God only are to be found the true worship and true sacrifice which can at all be acceptable to God.
Finally, with regard to the Church, the pastor should teach how to believe the Church can constitute an Article of faith. Although reason and the senses are able to ascertain the existence of the Church, that is, of a society of men on earth devoted and consecrated to Jesus Christ, and although faith does not seem necessary in order to understand a truth which even Jews and Turks do not doubt; nevertheless it is from the light of faith only, not from the deductions of reason, that the mind can grasp those mysteries contained in the Church of God which have been partly made known above and will again be treated under the Sacrament of Holy Orders.
Since, therefore, this Article, no less than the others, is placed above the reach, and defies the strength of the human understanding, most justly do we confess that we know not from human reason, but contemplate with the eyes of faith the origin, offices and dignity of the Church.
This Church was founded not by man, but by the immortal God Himself, who built her upon a most solid rock. The Highest himself, says the Prophet, hath founded her. Hence, she is called the inheritance of God, the people of God. The power which she possesses is not from man but from God.
Since this power, therefore, cannot be of human origin, divine faith can alone enable us to understand that the keys of the. kingdom of heaven are deposited with the Church, that to her has been confided the power of remitting sins," of denouncing excommunication, and of consecrating the real body of Christ; and t)tat her children have not here a permanent dwelling, but look for one above.
We are, therefore, bound to believe that there is one Holy Catholic Church. With regard to the Three Persons of the Holy Trinity, the Father, the Son, and the Holy Ghost, we not
only believe them, but also believe in them. But here we make use of a different form of expression, professing to believe the holy, not in the holy Catholic Church. By this difference of expression we distinguish God, the author of all things, from His works, and acknowledge that all the exalted benefits bestowed on the Church are due to God's bounty.
The Evangelist St. John, writing to the faithful on the divine mysteries, explains as follows why he undertook to instruct them in these truths: That you may have fellowship with us, and our fellowship may be with the Father, and with his son Jesus Christ. This fellowship consists in the Communion of Saints, the subject of the present Article.
Would that in its exposition pastors imitated the zeal of Paul and of the other Apostles. For not only is it a development of the preceding Article and a doctrine productive of abundant fruit; it also teaches the use to be made of the mysteries contained in the Creed, because the great end to which we should direct all our study and knowledge of them is that we may be admitted into this most august and blessed society of the Saints, and may steadily persevere therein, giving thanks with joy to God the Father, who hath made us worthy to be partakers of the lot of the saints in light.
The faithful, therefore, in the first place are to be informed that this part of the Article, is, as it were, a sort of explanation of the preceding part which regards the unity, sanctity and catholicity of the Church. For the unity of the Spirit, by which she is governed, brings it about that whatsoever has been given to the Church is held as a common possession by all her members.
The fruit of all the Sacraments is common to all the faithful, and these Sacraments, particularly Baptism, the door, as it were, by which we are admitted into the Church, are so many sacred bonds which bind and unite them to Christ. That this communion of Saints implies a communion of Sacraments, the Fathers declare in these words of the Creed: I confess one Baptism. After Baptism, the Eucharist holds the first place in reference to this communion, and after that the other Sacraments; for although this name (communion) is applicable to all the Sacraments, inasmuch as they unite us to God, and render us partakers of Him whose grace we receive, yet it belongs in a peculiar manner to the Eucharist which actually produces this communion.
But there is also another communion in the Church which demands attention. Every pious and holy action done by one belongs to and becomes profitable to all through charity, which seeketh not her Own. This is proved by the testimony of St. Ambrose, who, explaining these words of the Psalmist, I am a partaker with all them that f ear thee, observes: As we say that a limb is partaker of the entire body, so are we partakers with all that fear God. Therefore has Christ taught us that form of prayer in which we say our, not my bread; and the other Petitions are equally general, not confined to ourselves alone, but directed also to the common interest and the salvation of all.
This communication of goods is often very aptly illustrated in Scripture by a comparison borrowed from the members of the human body. In the human body there are many members, but though many, they yet constitute but one body, in which each performs its own, not all the same, functions. All do not enjoy equal dignity, or discharge functions alike useful or honourable; nor does one propose to itself its own exclusive advantage, but that Of the entire body. Besides, they are so well organised
and knit together that if one suffers, the rest likewise suffer on account of their affinity and sympathy of nature; and if, on the contrary, one enjoys health, the feeling of pleasure is common to all.
The same may be observed in the Church. She is composed of various members; that is, of different nations, of Jews, Gentiles, freemen and slaves, of rich and poor; when they have been baptised, they constitute one body with Christ, of which He is the Head. To each member of the Church is also assigned his own peculiar office. As some are appointed apostles, some teachers, but all for the common good; so to some it belongs to govern and teach, to others to be subject and to obey.
The advantages of so many and such exalted blessings bestowed by Almighty God are enjoyed by those who lead a Christian life in charity, and are just and beloved of God. As to the dead members; that is, those who are bound in the thraldom of sin and estranged from the grace of God, they are not so deprived of these advantages as to cease to be members of this body; but since they are dead members, they do not share in the spiritual fruit which is communicated to the just and pious. However, as they are in the Church, they are assisted in recovering lost grace and life by those who live by the Spirit; and they also enjoy those benefits which are without doubt denied to those who are entirely cut off from the Church.
Not only the gifts which justify and endear us to God are common. Graces gratuitously granted, such as knowledge, prophecy, the gifts of tongues and of miracles, and others of the same sort, are common also, and are granted even to the wicked, not, however, for their own but for the general good, for the edification of the Church. Thus, the gift of healing is given not for the sake of him who heals, but for the sake of him who is healed.
In fine, every true Christian possesses nothing which he should not consider common to all others with himself, and should therefore be prepared promptly to relieve an indigent fellowcreature. For he that is blessed with worldly goods, and sees his brother in want, and will not assist him, is plainly convicted of not having the love of God within him.
Those, therefore, who belong to this holy communion, it is manifest, do now enjoy a certain degree of happiness and can truly say: How lovely are thy tabernacles, O Lord of hosts! my soul longeth and fainteth for the courts of the Lord.... Blessed are they who dwell in thy house, Lord.
The Catechism of Trent 1080