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      • Deus meus ex toto corde meo (Act of Contrition)
      • Gloria Patri (Glory be)
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      • Litanies Laurentanae (Litany of Loreto)
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      • Oratio Dominica (Our Father)
      • Oratio Sancti Bonaventurae (Prayer of St. Bonaventure)
      • Oratio Sancti Thomae Aquinatis (Prayer of St. Thomas Aquinas)
      • Oratio ad Joseph (Prayer to St. Joseph)
      • Pater Noster (Our Father)
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      • Signum Crucis (The sign of the Cross)
      • Sub Tuum Praesidum (Under Your Protection)
      • Tantum Ergo (Down in Adoration Falling)
      • Veni Sancte Spiritus (Come O Holy Spirit)
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    • Marian Prayers >
      • The Angelus
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      • Hail Holy Queen
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      • Regina Caeli
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  • Litanies
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  • Novenas
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  • Early Church Fathers
    • Vol. 1 - Preface and Introduction >
      • The First Epistle of Clement to the Corinthians
      • The Epistle of Mathetes to Diognetus
      • The Epistle of Polycarp to the Philippians
      • The Epistle Concerning the Martyrdom of Polycarp
      • The Epistles of Ignatius - Introduction >
        • The Epistle of Ignatius to the Ephesians
        • The Epistle of Ignatius to the Magnesians
        • The Epistle of Ignatius to the Trallians
        • The Epistle of Ignatius to the Romans
        • The Epistle of Ignatius to the Philadelphians
        • The Epistle of Ignatius to the Smyrnæans
        • The Epistle of Ignatius to Polycarp
      • The Ignatian Epistles (Syriac Version) >
        • The Epistle of Ignatius to Polycarp (Syriac Version)
        • The Second Epistle Of Ignatius to the Ephesians (Syriac Version)
        • The Third Epistle of the Same St. Igantius (Syriac Version)
      • Introductory to the Spurious Epistles of Ignatius >
        • The Epistle of Ignatius to the Tarsians (Spurious)
        • The Epistle of Ignatius to the Antiochians (Spurious)
        • The Epistle of Ignatius to Hero, a Deacon of Antioch (Spurious)
        • The Epistle of Ignatius to the Philippians (Spurious)
        • The Epistle of Maria the Proselyte to Ignatius (Spurious)
        • The Epistle of Ignatius to Mary at Nepalis, Near Zarbus (Spurious)
        • The Epistle of Ignatius to St. John the Apostle (Spurious)
        • A Second Epistle of Ignatius to St. John (Spurious)
        • The Epistle of Ignatius to the Virgin Mary (Spurious)
      • Introductory Note to the Martyrdom of Ignatius >
        • The Martyrdom of Ignatius
      • The Epistle of Barnabas
      • The Fragments of Papias
      • Introduction to the Writings of Justin Martyr >
        • The First Apology of Justin Martyr >
          • Epistle of Adrian in behalf of the Christians
          • Epistle of Antoninus to the common assembly of Asia
          • Epistle of Marcus Aurelius to the senate, in which he testifies that the Christians were the cause of his victory
        • The Second Apology of Justin for the Christians Addressed to the Roman Senate
        • Dialogue of Justin, Philosopher and Martyr, with Trypho, a Jew
        • The Discourse to the Greeks - Justin Martyr
        • Justin's Hortatory Address to the Greeks
        • Justin on the Sole Government of God
        • Fragments of the Lost Work of Justin on the Resurrection
        • Other Fragments from the Lost Writings of Justin
        • The Martyrdom of the Holy Martyrs Justin, Chariton, Charites, Pæon, and Liberianus, who Suffered at Rome
      • Introductory Note to Irenæus Against Heresies >
        • Against Heresies: Book 1 - Irenaeus
        • Against Heresies: Book 2 - Irenaeus
        • Against Heresies: Book 3 - Irenaeus
        • Against Heresies: Book 4 - Irenaeus
        • Against Heresies: Book 5 - Irenaeus
        • Fragments from the Lost Writings of Irenaeus
    • Vol. 2 - Fathers of the Second Century >
      • The Pastor of Hermas - Introduction >
        • The Pastor of Hermas: Book 1
        • The Pastor of Hermas: Book 2
        • The Pastor of Hermas: Book 3
      • Tatian the Assyrian's Address to the Greeks >
        • Fragments - Tatian the Assyrian
      • Theophilus of Antioch - Introduction >
        • Theophilus of Antioch to Autolycus: Book 1
        • Theophilus of Antioch to Autolycus: Book 2
        • Theophilus of Antioch to Autolycus: Book 3
      • Athenagoras >
        • A Plea For the Christians By Athenagoras the Athenian: Philosopher and Christian
        • The Treatise of Athenagoras the Athenian, Philosopher and Christian, on the Resurrection of the Dead
      • Clement of Alexandria - Introductory Note >
        • Exhortation to the Heathen
        • The Instructor (Paedagogus) - Book 1
        • The Instructor (Paedagogus) - Book 2
        • The Instructor (Paedagogus) - Book 3
        • Elucidations - Clement of Alexandria
        • The Stromata, or Miscellanies - Book 1
        • Elucidations - Purpose of the Stromata
        • The Stromata, or Miscellanies - Book 2
        • Elucidations - The Stromata, Book 2
        • The Stromata, or Miscellanies - Book 3
        • The Stromata, or Miscellanies - Book 4
        • Elucidations - The Stromata, Book 4
        • The Stromata, or Miscellanies - Book 5
        • Elucidations - The Stromata, Book 5
        • The Stromata, or Miscellanies - Book 6
        • Elucidations - The Stromata, Book 6
        • The Stromata, or Miscellanies - Book 7
        • Elucidations - The Stromata, Book 7
        • The Stromata, or Miscellanies - Book 8
        • Elucidations - The Stromata, Book 8
        • Fragments of Clemens Alexandrinus
        • Clemens Alexandrinus on the Salvation of the Rich Man
        • Elucidations - Clemens Alexandrinus on the Salvation of the Rich Man
    • Vol. 3 - Tertullian >
      • Section 1 - Apologetic - Tertullian >
        • The Apology
        • On Idolatry
        • The Shows, or De Spectaculis
        • The Chaplet, or De Corona
        • To Scapula
        • Ad Nationes - Book 1
        • Ad Nationes - Book 2
        • A Fragment Concerning the Execrable Gods of the Heathen
        • An Answer to the Jews
        • The Soul's Testimony
        • A Treatise on the Soul
      • Section 2 - Anti-Marcion - Tertullian >
        • The Prescription Against Heretics
        • The Five Books Against Marcion - Book 1
        • The Five Books Against Marcion - Book 2
        • The Five Books Against Marcion - Book 3
        • The Five Books Against Marcion - Book 4
        • The Five Books Against Marcion - Book 5
        • Against Hermogenes - Containing an Argument Against His Opinion that Matter is Eternal
        • Against the Valentinians
        • On the Flesh of Christ
        • On the Resurrection of the Flesh
        • Against Praxeas
        • Scorpiace
        • Against all Heresies
      • Section 3 - Ethical - Tertullian >
        • On Repentance
        • On Baptism
        • On Prayer
        • Ad Martyras
        • Introductory Notice to the Martyrdom of Perpetua and Felicitas
        • The Passion of the Holy Martyrs Perpetua and Felicitas
        • Of Patience
    • Vol. 4 - Tertullian, Minucius Felix, Commodianus, Origen >
      • Tertullian >
        • On the Pallium
        • On the Apparel of Women
        • On the Veiling of Virgins
        • To His Wife
        • On Exhortation to Chastity
        • On Monogamy
        • On Modesty
        • On Fasting (In Opposition to the Psychics)
        • De Fuga in Persecutione
        • Appendix
      • Minucius Felix >
        • The Octavius of Minucius Felix
  • Books
    • John Henry Cardinal Newman >
      • An Essay on the Development of Christian Doctrine by John Henry Cardinal Newman >
        • An Essay on the Development of Christian Doctrine - Part 1: Doctrinal Developments Viewed in Themselves >
          • An Essay on the Development of Christian Doctrine - Part 1, Chapter 1: On the Development of Ideas
          • An Essay on the Development of Christian Doctrine - Part 1, Chapter 2: On the Antecedent Argument in Behalf of Developments in Christian Doctrine
          • An Essay on the Development of Christian Doctrine - Part 1, Chapter 3: On the Historical Argument in Behalf of the Existing Developments
          • An Essay on the Development of Christian Doctrine - Part 1, Chapter 4: Instances in Illustration
        • An Essay on the Development of Christian Doctrine - Part 2: Doctrinal Developments Viewed Relatively to Doctrinal Corruptions >
          • An Essay on the Development of Christian Doctrine - Part 2, Chapter 5: Genuine Developments Contrasted with Corruptions
          • An Essay on the Development of Christian Doctrine - Part 2, Chapter 6: Application of the Seven Notes to the Existing Developments of Christian Doctrine
          • An Essay on the Development of Christian Doctrine - Part 2, Chapter 7: Application of the Second Note of a True Development
          • An Essay on the Development of Christian Doctrine - Part 2, Chapter 8: Application of the Third Note of a True Development
          • An Essay on the Development of Christian Doctrine - Part 2, Chapter 9: Application of the Fourth Note of a True Development
          • An Essay on the Development of Christian Doctrine - Part 2, Chapter 10: Application of the Fifth Note of a True Development
          • An Essay on the Development of Christian Doctrine - Part 2, Chapter 11: Application of the Sixth Note of a True Development
          • An Essay on the Development of Christian Doctrine - Part 2, Chapter 12: Application of the Seventh Note of a True Development
      • Apologia Pro Vita Sua By John Henry Cardinal Newman >
        • Apologia Pro Vita Sua, Part 1: Mr. Kingsley's Method of Disputation
        • Apologia Pro Vita Sua, Part 2: True Mode of Meeting Mr. Kingsley
        • Apologia Pro Vita Sua, Part 3: History of My Religious Opinions
        • Apologia Pro Vita Sua, Part 4: History of My Religious Opinions--1833 - 1839
        • Apologia Pro Vita Sua, Part 5: History of My Religious Opinions--1839 - 1841
        • Apologia Pro Vita Sua, Part 6: History of My Religious Opinions--1841 - 1845
        • Apologia Pro Vita Sua, Part 7: General Answer to Mr. Kingsley
        • Apologia Pro Vita Sua, Appendix: Answer in Detail to Mr. Kingsley's Accusations
      • The Idea of a University Defined and Illustrated by John Henry Cardinal Newman >
        • The Idea of a University, Discourse 1: Introductory
        • The Idea of a University, Discourse 2: Theology A Branch Of Knowledge
        • The Idea of a University, Discourse 3: Bearing Of Theology On Other Branches Of Knowledge
        • The Idea of a University, Discourse 4: Bearing Of Other Branches Of Knowledge On Theology
        • The Idea of a University, Discourse 5: Knowledge Its Own End
        • The Idea of a University, Discourse 6: Knowledge Viewed In Relation To Learning
        • The Idea of a University, Discourse 7: Knowledge Viewed In Relation To Professional Skill
        • The Idea of a University, Discourse 8: Knowledge Viewed In Relation To Religion
        • The Idea of a University, Discourse 9: Duties Of The Church Towards Knowledge
        • University Subjects, Discussed in Occasional Lectures and Essays >
          • Lecture 1 - Christianity And Letters. A Lecture in the School of Philosophy and Letters
          • Lecture 2 - Literature. A Lecture in the School of Philosophy and Letters
          • Lecture 3 - English Catholic Literature
          • Lecture 4 - Elementary Studies
          • Lecture 5 - A Form Of Infidelity Of The Day
          • Lecture 6 - University Preaching
          • Lecture 7 - Christianity and Physical Science. A Lecture in the School of Medicine
          • Lecture 8 - Christianity And Scientific Investigation. A Lecture Written for the School of Science
          • Lecture 9 - Discipline Of Mind. An Address To The Evening Classes
          • Lecture 10 - Christianity And Medical Science. An Address to the Students Of Medicine
      • Loss and Gain: The Story of a Convert by John Henry Cardinal Newman >
        • Loss and Gain, Part 1, Chapter 1 >
          • Loss and Gain, Part 1, Chapter 2
          • Loss and Gain, Part 1, Chapter 3
          • Loss and Gain, Part 1, Chapter 4
          • Loss and Gain, Part 1, Chapter 5
          • Loss and Gain, Part 1, Chapter 6
          • Loss and Gain, Part 1, Chapter 7
          • Loss and Gain, Part 1, Chapter 8
          • Loss and Gain, Part 1, Chapter 9
          • Loss and Gain, Part 1, Chapter 10
          • Loss and Gain, Part 1, Chapter 11
          • Loss and Gain, Part 1, Chapter 12
          • Loss and Gain, Part 1, Chapter 13
          • Loss and Gain, Part 1, Chapter 14
          • Loss and Gain, Part 1, Chapter 15
          • Loss and Gain, Part 1, Chapter 16
          • Loss and Gain, Part 1, Chapter 17
          • Loss and Gain, Part 1, Chapter 18
        • Loss and Gain, Part 2, Chapter 1 >
          • Loss and Gain, Part 2, Chapter 2
          • Loss and Gain, Part 2, Chapter 3
          • Loss and Gain, Part 2, Chapter 4
          • Loss and Gain, Part 2, Chapter 5
          • Loss and Gain, Part 2, Chapter 6
          • Loss and Gain, Part 2, Chapter 7
          • Loss and Gain, Part 2, Chapter 8
          • Loss and Gain, Part 2, Chapter 9
          • Loss and Gain, Part 2, Chapter 10
          • Loss and Gain, Part 2, Chapter 11
          • Loss and Gain, Part 2, Chapter 12
          • Loss and Gain, Part 2, Chapter 13
          • Loss and Gain, Part 2, Chapter 14
          • Loss and Gain, Part 2, Chapter 15
          • Loss and Gain, Part 2, Chapter 16
          • Loss and Gain, Part 2, Chapter 17
          • Loss and Gain, Part 2, Chapter 18
          • Loss and Gain, Part 2, Chapter 19
          • Loss and Gain, Part 2, Chapter 20
          • Loss and Gain, Part 2, Chapter 21
        • Loss and Gain, Part 3, Chapter 1 >
          • Loss and Gain, Part 3, Chapter 2
          • Loss and Gain, Part 3, Chapter 3
          • Loss and Gain, Part 3, Chapter 4
          • Loss and Gain, Part 3, Chapter 5
          • Loss and Gain, Part 3, Chapter 6
          • Loss and Gain, Part 3, Chapter 7
          • Loss and Gain, Part 3, Chapter 8
          • Loss and Gain, Part 3, Chapter 9
          • Loss and Gain, Part 3, Chapter 10
          • Loss and Gain, Part 3, Chapter 11
    • Saint Augustine of Hippo >
      • The Confessions of Saint Augustine by Saint Augustine, Bishop of Hippo >
        • Book 1 - Confessions by St. Augustine
        • Book 2 - Confessions by St. Augustine
        • Book 3 - Confessions by St. Augustine
        • Book 4 - Confessions by St. Augustine
        • Book 5 - Confessions by St. Augustine
        • Book 6 - Confessions by St. Augustine
        • Book 7 - Confessions by St. Augustine
        • Book 8 - Confessions by St. Augustine
        • Book 9 - Confessions by St. Augustine
        • Book 10 - Confessions by St. Augustine
        • Book 11 - Confessions by St. Augustine
        • Book 12 - Confessions by St. Augustine
        • Book 13 - Confessions by St. Augustine
    • G K Chesterton >
      • Heretics by G.K. Chesterton >
        • Heretics, Chapter 1: Introductory Remarks on the Importance of Orthodoxy
        • Heretics, Chapter 2: On the Negative Spirit
        • Heretics, Chapter 3: On Mr. Rudyard Kipling and Making the World Small
        • Heretics, Chapter 4: Mr. Bernard Shaw
        • Heretics, Chapter 5: Mr. H.G. Wells and the Giants
        • Heretics, Chapter 6: Christmas and the Aesthetes
        • Heretics, Chapter 7: Omar and the Sacred Vine
        • Heretics, Chapter 8: The Mildness of the Yellow Press
        • Heretics, Chapter 9: The Moods of Mr. George Moore
        • Heretics, Chapter 10: On Sandals and Simplicity
        • Heretics, Chapter 11: Science and the Savages
        • Heretics, Chapter 12: Paganism and Mr. Lowes Dickinson
        • Heretics, Chapter 13: Celts and Celtophiles
        • Heretics, Chapter 14: On Certain Modern Writers and the Institution of the Family
        • Heretics, Chapter 15: On Smart Novelists and the Smart Set
        • Heretics, Chapter 16: On Mr. McCabe and a Divine Frivolity
        • Heretics, Chapter 17: On the Wit of Whistler
        • Heretics, Chapter 18: The Fallacy of the Young Nation
        • Heretics, Chapter 19: Slum Novelists and the Slums
        • Heretics, Chapter 20: Concluding Remarks on the Importance of Orthodoxy
      • Orthodoxy by G. K. Chesterton >
        • Orthodoxy, Chapter 1: Introduction in Defense of Everything Else
        • Orthodoxy, Chapter 2: The Maniac
        • Orthodoxy, Chapter 3: The Suicide of Thought
        • Orthodoxy, Chapter 4: The Ethics of Elfland
        • Orthodoxy, Chapter 5: The Flag of the World
        • Orthodoxy, Chapter 6: The Paradoxes of Christianity
        • Orthodoxy, Chapter 7: The Eternal Revolution
        • Orthodoxy, Chapter 8: The Romance of Orthodoxy
        • Orthodoxy, Chapter 9: Authority and the Adventurer
    • Saint Thomas Aquinas >
      • On Prayer and the Contemplative Life by St. Thomas Aquinas >
        • On Prayer, Question LXXXI: Of the Virtue of Religion
        • On Prayer, Question LXXXII: Of Devotion
        • On Prayer, Question LXXXIII: Of Prayer
        • On Prayer, Question LXXII: Of the Prayers of the Saints who are in Heaven
        • On Prayer, Question CLXXIX: Of the Division of Life into the Active and the Contemplative
        • On Prayer, Question CLXXX: Of the Contemplative Life
        • On Prayer, Question CLXXXI: Of the Active Life
        • On Prayer, Question CLXXXII: Of the Comparison between the Active and the Contemplative Life
        • On Prayer, Question CLXXXVI: On the Religious State
      • Summa Theologica Part 1 ("Prima Pars") by St. Thomas Aquinas >
        • Summa Theologica (Questions 1 - 26)
        • Summa Theologica: Treatise on the Most Holy Trinity (Questions 27 - 43)
        • Summa Theologica: Treatise on the Creation (Questions 44 - 49)
        • Summa Theologica: Treatise on the Angels (Questions 50 - 64)
        • Summa Theologica: Treatise on the Work of the Six Days (Questions 65 - 74)
        • Summa Theologica: Treatise on Man (Questions 75 - 102)
        • Summa Theologica: Treatise on the Conservation and Government of Creatures (Questions 103 - 119)
      • Summa Theologica Part 1-2 ("Prima Secundae") by St. Thomas Aquinas >
        • Summa Theologica Part 1-2 ("Prima Secundae"): Treatise on the Last End (Questions 1 - 5)
        • Summa Theologica Part 1-2 ("Prima Secundae"): Treatise on Human Acts: Acts Peculiar to Man (Questions 6 - 21)
        • Summa Theologica Part 1-2 ("Prima Secundae"): Treatise on the Passions (Questions 22 - 48)
        • Summa Theologica Part 1-2 ("Prima Secundae"): Treatise on Habits (Questions 49 - 54)
        • Summa Theologica Part 1-2 ("Prima Secundae"): Treatise on Habits in Particular (Questions 55 - 89): Good Habits, i.e., Virtues (Questions 55 - 70)
        • Summa Theologica Part 1-2 ("Prima Secundae"): Treatise on Habits in Particular (Questions 55 - 89): Evil Habits, i.e., Vices and Sin (Questions 71 - 89)
        • Summa Theologica Part 1-2 ("Prima Secundae"): Treatise on Law (Questions 90 - 108)
        • Summa Theologica Part 1-2 ("Prima Secundae"): Treatise on Grace (Questions 109 - 114)
      • Summa Theologica Part 2-2 ("Second Secundae") by St. Thomas Aquinas >
        • Summa Theologica Part 2-2 ("Second Secundae"): Treatise on the Theological Virtues (Questions 1 - 46)
        • Summa Theologica Part 2-2 ("Second Secundae"): Treatise on the Cardinal Virtues (Questions 47 - 122)
        • Summa Theologica Part 2-2 ("Second Secundae"): Treatise on Fortitude and Temperance (Questions 123 - 170)
        • Summa Theologica Part 2-2 ("Second Secundae"): Treatise on Gratuitous Graces (Questions 171 - 182)
        • Summa Theologica Part 2-2 ("Second Secundae"): Treatise on the States of Life (Questions 183 - 189)
      • Summa Theologica Third Part ("Tertia Pars") by St. Thomas Aquinas >
        • Summa Theologica Third Part ("Tertia Pars"): Treatise on the Incarnation (Questions 1 - 59)
        • Summa Theologica Third Part ("Tertia Pars"): Treatise on the Sacraments (Questions 60 - 90)
    • The Baltimore Catechism >
      • The Baltimore Catechism, Vol. 1
      • The Baltimore Catechism, Vol. 2
      • The Baltimore Catechism, Vol. 3
      • The Baltimore Catechism, Vol. 4
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An Essay on the Development of Christian Doctrine
Part 2, Chapter 11: Application of the Sixth Note of a True Development


CHAPTER XI.
APPLICATION OF THE SIXTH NOTE OF A TRUE DEVELOPMENT.

CONSERVATIVE ACTION ON ITS PAST.


It is the general pretext of heretics that they are but serving and protecting Christianity by their innovations; and it is their charge against what by this time we may surely call the Catholic Church, that her successive definitions of doctrine have but overlaid and obscured it. That is, they assume, what we have no wish to deny, that a true development is that which is conservative of its original, and a corruption is that which tends to its destruction. This has already been set down as a Sixth Test, discriminative of a development from a corruption, and must now be applied to the Catholic doctrines; though this Essay has so far exceeded its proposed limits, that both reader and writer may well be weary, and may content themselves with a brief consideration of the portions of the subject which remain.

It has been observed already that a strict correspondence between the various members of a development, and those of the doctrine from which it is derived, is more than we have any right to expect. The bodily structure of a grown man is not merely that of a magnified boy; he differs from what he was in his make and proportions; still manhood is the perfection of boyhood, adding something of its own, yet keeping what it finds. "Ut nihil novum," says Vincentius, "proferatur in senibus, quod non in pueris jam antea latitaverit." This character of addition,--that is, of a change which is in one sense real and perceptible, yet without loss or reversal of what was before, but, on the contrary, protective and confirmative of it,--in many respects and in a special way belongs to Christianity.

SECTION I.
VARIOUS INSTANCES.


If we take the simplest and most general view of its history, as existing in an individual mind, or in the Church at large, we shall see in it an instance of this peculiarity. It is the birth of something virtually new, because latent in what was before. Thus we know that no temper of mind is acceptable in the Divine Presence without love; it is love which makes Christian fear differ from servile dread, and true faith differ from the faith of devils; yet in the beginning of the religious life, fear is the prominent evangelical grace, and love is but latent in fear, and has in course of time to be developed out of what seems its contradictory. Then, when it is developed, it takes that prominent place which fear held before, yet protecting not superseding it. Love is added, not fear removed, and the mind is but perfected in grace by what seems a revolution. "They that sow in tears, reap in joy;" yet afterwards still they are "sorrowful," though "alway rejoicing."

And so was it with the Church at large. She started with suffering, which turned to victory; but when she was set free from the house of her prison, she did not quit it so much as turn it into a cell. Meekness inherited the earth; strength came forth from weakness; the poor made many rich; yet meekness and poverty remained. The rulers of the world were Monks, when they could not be Martyrs.

2.
Immediately on the overthrow of the heathen power, two movements simultaneously ran through the world from East to West, as quickly as the lightning in the prophecy, a development of worship and of asceticism. Hence, while the world's first reproach in heathen times had been that Christianity was a dark malevolent magic, its second has been that it is a joyous carnal paganism;--according to that saying, "We have piped unto you, and ye have not danced; we have mourned unto you, and ye have not lamented. For John came neither eating nor drinking, and they say, He hath a devil. The Son of man came eating and drinking, and they say, Behold a man gluttonous and a winebibber, a friend of publicans and sinners." Yet our Lord too was "a man of sorrows" all the while, but softened His austerity by His gracious gentleness.

3.
The like characteristic attends also on the mystery of His Incarnation. He was first God and He became man; but Eutyches and heretics of his school refused to admit that He was man, lest they should deny that He was God. In consequence the Catholic Fathers are frequent and unanimous in their asseverations, that "the Word" had become flesh, not to His loss, but by an addition. Each Nature is distinct, but the created Nature lives in and by the Eternal. "Non amittendo quod erat, sed sumendo quod non erat," is the Church's principle. And hence, though the course of development, as was observed in a former Chapter, has been to bring into prominence the divine aspect of our Lord's mediation, this has been attended by even a more open manifestation of the doctrine of His atoning sufferings. The passion of our Lord is one of the most imperative and engrossing subjects of Catholic teaching. It is the great topic of meditations and prayers; it is brought into continual remembrance by the sign of the Cross; it is preached to the world in the Crucifix; it is variously honoured by the many houses of prayer, and associations of religious men, and pious institutions and undertakings, which in some way or other are placed under the name and the shadow of Jesus, or the Saviour, or the Redeemer, or His Cross, or His Passion, or His sacred Heart.

4.
Here a singular development may be mentioned of the doctrine of the Cross, which some have thought so contrary to its original meaning,[422:1] as to be a manifest corruption; I mean the introduction of the Sign of the meek Jesus into the armies of men, and the use of an emblem of peace as a protection in battle. If light has no communion with darkness, or Christ with Belial, what has He to do with Moloch, who would not call down fire on His enemies, and came not to destroy but to save? Yet this seeming anomaly is but one instance of a great law which is seen in developments generally, that changes which appear at first sight to contradict that out of which they grew, are really its protection or illustration. Our Lord Himself is represented in the Prophets as a combatant inflicting wounds while He received them, as coming from Bozrah with dyed garments, sprinkled and red in His apparel with the blood of His enemies; and, whereas no war is lawful but what is just, it surely beseems that they who are engaged in so dreadful a commission as that of taking away life at the price of their own, should at least have the support of His Presence, and fight under the mystical influence of His Name, who redeemed His elect as a combatant by the Blood of Atonement, with the slaughter of His foes, the sudden overthrow of the Jews, and the slow and awful fall of the Pagan Empire. And if the wars of Christian nations have often been unjust, this is a reason against much more than the use of religious symbols by the parties who engage in them, though the pretence of religion may increase the sin.

5.
The same rule of development has been observed in respect of the doctrine of the Blessed Trinity. It is the objection of the School of Socinus, that belief in the Trinity is destructive of any true maintenance of the Divine Unity, however strongly the latter may be professed; but Petavius, as we have seen,[423:1] sets it down as one especial recommendation of the Catholic doctrine, that it subserves that original truth which at first sight it does but obscure and compromise.

6.
This representation of the consistency of the Catholic system will be found to be true, even in respect of those peculiarities of it, which have been considered by Protestants most open to the charge of corruption and innovation. It is maintained, for instance, that the veneration paid to Images in the Catholic Church directly contradicts the command of Scripture, and the usage of the primitive ages. As to primitive usage, that part of the subject has been incidentally observed upon already; here I will make one remark on the argument from Scripture.

It may be reasonably questioned, then, whether the Commandment which stands second in the Protestant Decalogue, on which the prohibition of Images is grounded, was intended in its letter for more than temporary observance. So far is certain, that, though none could surpass the later Jews in its literal observance, nevertheless this did not save them from the punishments attached to the violation of it. If this be so, the literal observance is not its true and evangelical import.

7.
"When the generation to come of your children shall rise up after you," says their inspired lawgiver, "and the stranger that shall come from a far land shall say, when they see the plagues of that land, and its sicknesses which the Lord hath laid upon it; and that the whole land thereof is brimstone, and salt, and burning, that it is not sown, nor beareth, nor any grass groweth therein, . . . even all nations shall say, Wherefore hath the Lord done thus unto this land? What meaneth the heat of this great anger? Then men shall say, Because they have forsaken the covenants of the Lord God of their fathers, which He made with them when He brought them forth out of the land of Egypt; for they went and served other gods, and worshipped them, gods whom they knew not, and whom He had not given them." Now the Jews of our Lord's day did not keep this covenant, for they incurred the penalty; yet they kept the letter of the Commandment rigidly, and were known among the heathen far and wide for their devotion to the "Lord God of their fathers who brought them out of the land of Egypt," and for their abhorrence of the "gods whom He had not given them." If then adherence to the letter was no protection to the Jews, departure from the letter may be no guilt in Christians.

It should be observed, moreover, that there certainly is a difference between the two covenants in their respective view of symbols of the Almighty. In the Old, it was blasphemy to represent Him under "the similitude of a calf that eateth hay;" in the New, the Third Person of the Holy Trinity has signified His Presence by the appearance of a Dove, and the Second Person has presented His sacred Humanity for worship under the name of the Lamb.

8.
It follows that, if the letter of the Decalogue is but partially binding on Christians, it is as justifiable, in setting it before persons under instruction, to omit such parts as do not apply to them, as, when we quote passages from the Pentateuch in Sermons or Lectures generally, to pass over verses which refer simply to the temporal promises or the ceremonial law, a practice which we allow without any intention or appearance of dealing irreverently with the sacred text.

SECTION II.
DEVOTION TO THE BLESSED VIRGIN.


It has been anxiously asked, whether the honours paid to St. Mary, which have grown out of devotion to her Almighty Lord and Son, do not, in fact, tend to weaken that devotion; and whether, from the nature of the case, it is possible so to exalt a creature without withdrawing the heart from the Creator.

In addition to what has been said on this subject in foregoing Chapters, I would here observe that the question is one of fact, not of presumption or conjecture. The abstract lawfulness of the honours paid to St. Mary, and their distinction in theory from the incommunicable worship paid to God, are points which have already been dwelt upon; but here the question turns upon their practicability or expedience, which must be determined by the fact whether they are practicable, and whether they have been found to be expedient.

1.
Here I observe, first, that, to those who admit the authority of the Fathers of Ephesus, the question is in no slight degree answered by their sanction of the θεοτόκος, or "Mother of God," as a title of St. Mary, and as given in order to protect the doctrine of the Incarnation, and to preserve the faith of Catholics from a specious Humanitarianism. And if we take a survey at least of Europe, we shall find that it is not those religious communions which are characterized by devotion towards the Blessed Virgin that have ceased to adore her Eternal Son, but those very bodies, (when allowed by the law,) which have renounced devotion to her. The regard for His glory, which was professed in that keen jealousy of her exaltation, has not been supported by the event. They who were accused of worshipping a creature in His stead, still worship Him; their accusers, who hoped to worship Him so purely, they, wherever obstacles to the development of their principles have been removed, have ceased to worship Him altogether.

2.
Next, it must be observed, that the tone of the devotion paid to the Blessed Mary is altogether distinct from that which is paid to her Eternal Son, and to the Holy Trinity, as we must certainly allow on inspection of the Catholic services. The supreme and true worship paid to the Almighty is severe, profound, awful, as well as tender, confiding, and dutiful. Christ is addressed as true God, while He is true Man; as our Creator and Judge, while He is most loving, gentle, and gracious. On the other hand, towards St. Mary the language employed is affectionate and ardent, as towards a mere child of Adam; though subdued, as coming from her sinful kindred. How different, for instance, is the tone of the _Dies Iræ_ from that of the _Stabat Mater_. In the "Tristis et afflicta Mater Unigeniti," in the "Virgo virginum præclara Mihi jam non sis amara, Pœnas mecum divide," in the "Fac me vere tecum flere," we have an expression of the feelings with which we regard one who is a creature and a mere human being; but in the "Rex tremendæ majestatis qui salvandos salvas gratis, salva me Fons pietatis," the "Ne me perdas illâ die," the "Juste judex ultionis, donum fac remissionis," the "Oro supplex et acclinis, cor contritum quasi cinis," the "Pie Jesu Domine, dona eis requiem," we hear the voice of the creature raised in hope and love, yet in deep awe to his Creator, Infinite Benefactor, and Judge.

Or again, how distinct is the language of the Breviary Services on the Festival of Pentecost, or of the Holy Trinity, from the language of the Services for the Assumption! How indescribably majestic, solemn, and soothing is the "Veni Creator Spiritus," the "Altissimi donum Dei, Fons vivus, ignis, charitas," or the "Vera et una Trinitas, una et summa Deitas, sancta et una Unitas," the "Spes nostra, salus nostra, honor noster, O beata Trinitas," the "Charitas Pater, gratia Filius, communicatio Spiritus Sanctus, O beata Trinitas;" "Libera nos, salva nos, vivifica nos, O beata Trinitas!" How fond, on the contrary, how full of sympathy and affection, how stirring and animating, in the Office for the Assumption, is the "Virgo prudentissima, quo progrederis, quasi aurora valde rutilans? filia Sion, tota formosa et suavis es, pulcra ut luna, electa ut sol;" the "Sicut dies verni circumdabant eam flores rosarum, et lilia convallium;" the "Maria Virgo assumpta est ad æthereum thalamum in quo Rex regum stellato sedet solio;" and the "Gaudent Angeli, laudantes benedicunt Dominum." And so again, the Antiphon, the "Ad te clamamus exules filii Hevæ, ad te suspiramus gementes et flentes in hac lacrymarum valle," and "Eia ergo, advocata nostra, illos tuos misericordes oculos ad nos converte," and "O clemens, O pia, O dulcis Virgo Maria." Or the Hymn, "Ave Maris stella, Dei Mater alma," and "Virgo singularis, inter omnes mitis, nos culpis solutos, mites fac et castos."

3.
Nor does it avail to object that, in this contrast of devotional exercises, the human will supplant the Divine, from the infirmity of our nature; for, I repeat, the question is one of fact, whether it has done so. And next it must be asked, whether the character of much of the Protestant devotion towards our Lord has been that of adoration at all; and not rather such as we pay to an excellent human being, that is, no higher devotion than that which Catholics pay to St. Mary, differing from it, however, in often being familiar, rude, and earthly. Carnal minds will ever create a carnal worship for themselves; and to forbid them the service of the Saints will have no tendency to teach them the worship of God.

Moreover, it must be observed, what is very important, that great and constant as is the devotion which the Catholic pays to the Blessed Mary, it has a special province, and has far more connexion with the public services and the festive aspect of Christianity, and with certain extraordinary offices which she holds, than with what is strictly personal and primary in religion.

Two instances will serve in illustration of this, and they are but samples of many others.[428:1]

4.
(1.) For example, St. Ignatius' Spiritual Exercises are among the most approved methods of devotion in the modern Catholic Church; they proceed from one of the most celebrated of her Saints, and have the praise of Popes, and of the most eminent masters of the spiritual life. A Bull of Paul the Third's "approves, praises, and sanctions all and everything contained in them;" indulgences are granted to the performance of them by the same Pope, by Alexander the Seventh, and by Benedict the Fourteenth. St. Carlo Borromeo declared that he learned more from them than from all other books together; St. Francis de Sales calls them "a holy method of reformation," and they are the model on which all the extraordinary devotions of religious men or bodies, and the course of missions, are conducted. If there is a document which is the authoritative exponent of the inward communion of the members of the modern Catholic Church with their God and Saviour, it is this work.

The Exercises are directed to the removal of obstacles in the way of the soul's receiving and profiting by the gifts of God. They undertake to effect this in three ways; by removing all objects of this world, and, as it were, bringing the soul "into the solitude where God may speak to its heart;" next, by setting before it the ultimate end of man, and its own deviations from it, the beauty of holiness, and the pattern of Christ; and, lastly, by giving rules for its correction. They consist of a course of prayers, meditations, self-examinations, and the like, which in its complete extent lasts thirty days; and these are divided into three stages,--the _Via Purgativa_, in which sin is the main subject of consideration; the _Via Illuminativa_, which is devoted to the contemplation of our Lord's passion, involving the process of the determination of our calling; and the _Via Unitiva_, in which we proceed to the contemplation of our Lord's resurrection and ascension.

5.
No more need be added in order to introduce the remark for which I have referred to these Exercises; viz. that in a work so highly sanctioned, so widely received, so intimately bearing upon the most sacred points of personal religion, very slight mention occurs of devotion to the Blessed Virgin, Mother of God. There is one mention of her in the rule given for the first Prelude or preparation, in which the person meditating is directed to consider as before him a church, or other place with Christ in it, St. Mary, and whatever else is suitable to the subject of meditation. Another is in the third Exercise, in which one of the three addresses is made to our Lady, Christ's Mother, requesting earnestly "her intercession with her Son;" to which is to be added the Ave Mary. In the beginning of the Second Week there is a form of offering ourselves to God in the presence of "His infinite goodness," and with the witness of His "glorious Virgin Mother Mary, and the whole host of heaven." At the end of the Meditation upon the Angel Gabriel's mission to St. Mary, there is an address to each Divine Person, to "the Word Incarnate and to His Mother." In the Meditation upon the Two Standards, there is an address prescribed to St. Mary to implore grace from her Son through her, with an Ave Mary after it.

In the beginning of the Third Week one address is prescribed to Christ; or three, if devotion incites, to Mother, Son, and Father. In the description given of three different modes of prayer we are told, if we would imitate the Blessed Mary, we must recommend ourselves to her, as having power with her Son, and presently the Ave Mary, _Salve Regina_, and other forms are prescribed, as is usual after all prayers. And this is pretty much the whole of the devotion, if it may so be called, which is recommended towards St. Mary in the course of so many apparently as a hundred and fifty Meditations, and those chiefly on the events in our Lord's earthly history as recorded in Scripture. It would seem then that whatever be the influence of the doctrines connected with the Blessed Virgin and the Saints in the Catholic Church, at least they do not impede or obscure the freest exercise and the fullest manifestation of the devotional feelings towards God and Christ.

6.
(2.) The other instance which I give in illustration is of a different kind, but is suitable to mention. About forty little books have come into my possession which are in circulation among the laity at Rome, and answer to the smaller publications of the Christian Knowledge Society among ourselves. They have been taken almost at hazard from a number of such works, and are of various lengths; some running to as many as two or three hundred pages, others consisting of scarce a dozen. They may be divided into three classes:--a third part consists of books on practical subjects; another third is upon the Incarnation and Passion; and of the rest, a portion is upon the Sacraments, especially the Holy Eucharist, with two or three for the use of Missions, but the greater part is about the Blessed Virgin.

As to the class on practical subjects, they are on such as the following: "La Consolazione degl' Infermi;" "Pensieri di una donna sul vestire moderno;" "L'Inferno Aperto;" "Il Purgatorio Aperto;" St. Alphonso Liguori's "Massime eterne;" other Maxims by St. Francis de Sales for every day in the year; "Pratica per ben confessarsi e communicarsi;" and the like.

The titles of the second class on the Incarnation and Passion are such as "Gesu dalla Croce al cuore del peccatore;" "Novena del Ss. Natale di G. C.;" "Associazione pel culto perpetuo del divin cuore;" "Compendio della Passione."

In the third are "Il Mese Eucaristico," "Il divoto di Maria," Feasts of the Blessed Virgin, &c.

7.
These books in all three divisions are, as even the titles of some of them show, in great measure made up of Meditations; such are the "Breve e pie Meditazioni" of P. Crasset; the "Meditazioni per ciascun giorno del mese sulla Passione;" the "Meditazioni per l'ora Eucaristica." Now of these it may be said generally, that in the body of the Meditation St. Mary is hardly mentioned at all. For instance, in the Meditations on the Passion, a book used for distribution, through two hundred and seventy-seven pages St. Mary is not once named. In the Prayers for Mass which are added, she is introduced, at the Confiteor, thus, "I pray the Virgin, the Angels, the Apostles, and all the Saints of heaven to intercede," &c.; and in the Preparation for Penance, she is once addressed, after our Lord, as the Refuge of sinners, with the Saints and Guardian Angel; and at the end of the Exercise there is a similar prayer of four lines for the intercession of St. Mary, Angels and Saints of heaven. In the Exercise for Communion, in a prayer to our Lord, "my only and infinite good, my treasure, my life, my paradise, my all," the merits of the Saints are mentioned, "especially of St. Mary." She is also mentioned with Angels and Saints at the termination.

In a collection of "Spiritual Lauds" for Missions, of thirty-six Hymns, we find as many as eleven addressed to St. Mary, or relating to her, among which are translations of the _Ave Maris Stella_, and the _Stabat Mater_, and the _Salve Regina_; and one is on "the sinner's reliance on Mary." Five, however, which are upon Repentance, are entirely engaged upon the subjects of our Lord and sin, with the exception of an address to St. Mary at the end of two of them. Seven others, upon sin, the Crucifixion, and the Four Last Things, do not mention the Blessed Virgin's name.

To the Manual for the Perpetual Adoration of the Divine Heart of Jesus there is appended one chapter on the Immaculate Conception.

8.
One of the most important of these books is the French _Pensez-y bien_, which seems a favourite, since there are two translations of it, one of them being the fifteenth edition; and it is used for distribution in Missions. In these reflections there is scarcely a word said of St. Mary. At the end there is a Method of reciting the Crown of the Seven Dolours of the Virgin Mary, which contains seven prayers to her, and the _Stabat Mater_.

One of the longest in the whole collection is a tract consisting principally of Meditations on the Holy Communion; under the title of the "Eucharistic Month," as already mentioned. In these "Preparations," "Aspirations," &c., St. Mary is but once mentioned, and that in a prayer addressed to our Lord. "O my sweetest Brother," it says with an allusion to the Canticles, "who, being made Man for my salvation, hast sucked the milk from the virginal breast of her, who is my Mother by grace," &c. In a small "Instruction" given to children on their first Communion, there are the following questions and answers: "Is our Lady in the Host? No. Are the Angels and the Saints? No. Why not? Because they have no place there."

9.
Now coming to those in the third class, which directly relate to the Blessed Mary, such as "Esercizio ad Onore dell' addolorato cuore di Maria," "Novena di Preparazione alla festa dell' Assunzione," "Li Quindici Misteri del Santo Rosario," the principal is Father Segneri's "Il divoto di Maria," which requires a distinct notice. It is far from the intention of these remarks to deny the high place which the Holy Virgin holds in the devotion of Catholics; I am but bringing evidence of its not interfering with that incommunicable and awful relation which exists between the creature and the Creator; and, if the foregoing instances show, as far as they go, that that relation is preserved inviolate in such honours as are paid to St. Mary, so will this treatise throw light upon the _rationale_ by which the distinction is preserved between the worship of God and the honour of an exalted creature, and that in singular accordance with the remarks made in the foregoing Section.

10.
This work of Segneri is written against persons who continue in sins under pretence of their devotion to St. Mary, and in consequence he is led to draw out the idea which good Catholics have of her. The idea is this, that she is absolutely the first of created beings. Thus the treatise says, that "God might have easily made a more beautiful firmament, and a greener earth, but it was not possible to make a higher Mother than the Virgin Mary; and in her formation there has been conferred on mere creatures all the glory of which they are capable, remaining mere creatures," p. 34. And as containing all created perfection, she has all those attributes, which, as was noticed above, the Arians and other heretics applied to our Lord, and which the Church denied of Him as infinitely below His Supreme Majesty. Thus she is "the created Idea in the making of the world," p. 20; "which, as being a more exact copy of the Incarnate Idea than was elsewhere to be found, was used as the original of the rest of the creation," p. 21. To her are applied the words, "Ego primogenita prodivi ex ore Altissimi," because she was predestinated in the Eternal Mind coevally with the Incarnation of her Divine Son. But to Him alone the title of Wisdom Incarnate is reserved, p. 25. Again, Christ is the First-born by nature; the Virgin in a less sublime order, viz. that of adoption. Again, if omnipotence is ascribed to her, it is a participated omnipotence (as she and all Saints have a participated sonship, divinity, glory, holiness, and worship), and is explained by the words, "Quod Deus imperio, tu prece, Virgo, potes."

11.
Again, a special office is assigned to the Blessed Virgin, that is, special as compared with all other Saints; but it is marked off with the utmost precision from that assigned to our Lord. Thus she is said to have been made "the arbitress of every _effect_ coming from God's mercy." Because she is the Mother of God, the salvation of mankind is said to be given to her prayers "_de congruo_, but _de condigno_ it is due only to the blood of the Redeemer," p. 113. Merit is ascribed to Christ, and prayer to St. Mary, p. 162. The whole may be expressed in the words, "_Unica_ spes mea Jesus, et post Jesum Virgo Maria. Amen."

Again, a distinct _cultus_ is assigned to Mary, but the reason of it is said to be the transcendent dignity of her Son. "A particular _cultus_ is due to the Virgin beyond comparison greater than that given to any other Saint, because her dignity belongs to another order, namely to one which in some sense belongs to the order of the Hypostatic Union itself, and is necessarily connected with it," p. 41. And "Her being the Mother of God is the source of all the extraordinary honours due to Mary," p. 35.

It is remarkable that the "Monstra te esse Matrem" is explained, p. 158, as "Show thyself to be _our_ Mother;" an interpretation which I think I have found elsewhere in these Tracts, and also in a book commonly used in religious houses, called the "Journal of Meditations," and elsewhere.[436:1]

It must be kept in mind that my object here is not to prove the dogmatic accuracy of what these popular publications teach concerning the prerogatives of the Blessed Virgin, but to show that that teaching is not such as to obscure the divine glory of her Son. We must ask for clearer evidence before we are able to admit so grave a charge; and so much may suffice on the Sixth Test of fidelity in the development of an idea, as applied to the Catholic system.


FOOTNOTES:
[422:1] Supr. p. 173.
[423:1] Supr. p. 174.
[428:1] _E. g._ the "De Imitatione," the "Introduction à la Vie Dévote," the "Spiritual Combat," the "Anima Divota," the "Paradisus Animæ," the "Regula Cleri," the "Garden of the Soul," &c. &c. [Also, the Roman Catechism, drawn up expressly for Parish instruction, a book in which, out of nearly 600 pages, scarcely half-a-dozen make mention of the Blessed Virgin, though without any disparagement thereby, or thought of disparagement, of her special prerogatives.]
[436:1] [Vid. Via Media, vol. ii. pp. 121-2.]

NEXT:
Chapter 12: Application of the Seventh Note of a True Development

SUBMENU

An Essay on the Development of Christian Doctrine - Part 1: Doctrinal Developments Viewed in Themselves

Chapter 1: On the Development of Ideas

Chapter 2: On the Antecedent Argument in Behalf of Developments in Christian Doctrine

Chapter 3: On the Historical Argument in Behalf of the Existing Developments

Chapter 4: Instances in Illustration

An Essay on the Development of Christian Doctrine - Part 2: Doctrinal Developments Viewed Relatively to Doctrinal Corruptions

Chapter 5: Genuine Developments Contrasted with Corruptions

Chapter 6: Application of the Seven Notes to the Existing Developments of Christian Doctrine

Chapter 7: Application of the Second Note of a True Development

Chapter 8: Application of the Third Note of a True Development

Chapter 9: Application of the Fourth Note of a True Development

Chapter 10: Application of the Fifth Note of a True Development

Chapter 11: Application of the Sixth Note of a True Development

Chapter 12: Application of the Seventh Note of a True Development

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      • Benedictio Post Mensam (Blessing After Meals)
      • Benedictus Deus (Divine Praises)
      • Confiteor (I confess)
      • Credo (Apostle's Creed)
      • Credo Niceanum (Nicene Creed - I believe in one God)
      • Deus meus ex toto corde meo (Act of Contrition)
      • Gloria Patri (Glory be)
      • Gloria in excelsis Deo (Glory to God in the highest)
      • Litanies Laurentanae (Litany of Loreto)
      • Litaniae Sanctorum (Litany of all the Saints)
      • Magnificat (My soul magnifies the Lord)
      • Memorare (Remember)
      • O Maria (O Mary)
      • O Salutaris Hostia (O Saving Victim)
      • O Sanctissima (O most holy one)
      • Oratio Dominica (Our Father)
      • Oratio Sancti Bonaventurae (Prayer of St. Bonaventure)
      • Oratio Sancti Thomae Aquinatis (Prayer of St. Thomas Aquinas)
      • Oratio ad Joseph (Prayer to St. Joseph)
      • Pater Noster (Our Father)
      • Salve Regina (Hail, Holy Queen)
      • Sancte Michael Archangele (St. Michael the Archangel)
      • Signum Crucis (The sign of the Cross)
      • Sub Tuum Praesidum (Under Your Protection)
      • Tantum Ergo (Down in Adoration Falling)
      • Veni Sancte Spiritus (Come O Holy Spirit)
    • Liturgical Calendar
    • Nicene Creed
    • Marian Prayers >
      • The Angelus
      • Ave Maris Stella
      • Hail Holy Queen
      • Hail Mary
      • Magnificat
      • Memorare
      • Prayer to the Immaculate Conception
      • Prayer to Our Lady of Evangelization
      • Regina Caeli
      • Sub Tuum Praesidum
    • Office of Readings
    • Saint Prayers >
      • St. Anthony
      • St. Christopher
      • St. Francis of Assisi Prayer
      • St. Gianna Beretta Molla
      • St. Joseph Prayer
      • St. Jude Prayer
      • St. Michael the Archangel
    • Stations of the Cross
    • Tantum Ergo
  • Litanies
    • Litany of Humility
    • Litany of Our Lady of Seven Sorrows
    • Litany of Penance
    • Litany of Pope Saint Pius X
    • Litany of St. Joseph
    • Litany of St. Jude Thaddeus
    • Litany of St. Philomena
    • Litany of the Most Precious Blood of Jesus
    • Litany to the Infant Jesus
    • Litany to the Sacred Head of Jesus
  • Novenas
    • Novena in Honor of St. Blase
    • Novena of Confidence to the Sacred Heart
    • Novena to the Sacred Heart of Jesus
    • Novena to St. Anthony Mary Claret
    • Novena to St. Charles Borromeo
    • Novena to St. Joseph
    • Novena to St. Peregrine
    • Novena to St. Philomena
  • News
  • Early Church Fathers
    • Vol. 1 - Preface and Introduction >
      • The First Epistle of Clement to the Corinthians
      • The Epistle of Mathetes to Diognetus
      • The Epistle of Polycarp to the Philippians
      • The Epistle Concerning the Martyrdom of Polycarp
      • The Epistles of Ignatius - Introduction >
        • The Epistle of Ignatius to the Ephesians
        • The Epistle of Ignatius to the Magnesians
        • The Epistle of Ignatius to the Trallians
        • The Epistle of Ignatius to the Romans
        • The Epistle of Ignatius to the Philadelphians
        • The Epistle of Ignatius to the Smyrnæans
        • The Epistle of Ignatius to Polycarp
      • The Ignatian Epistles (Syriac Version) >
        • The Epistle of Ignatius to Polycarp (Syriac Version)
        • The Second Epistle Of Ignatius to the Ephesians (Syriac Version)
        • The Third Epistle of the Same St. Igantius (Syriac Version)
      • Introductory to the Spurious Epistles of Ignatius >
        • The Epistle of Ignatius to the Tarsians (Spurious)
        • The Epistle of Ignatius to the Antiochians (Spurious)
        • The Epistle of Ignatius to Hero, a Deacon of Antioch (Spurious)
        • The Epistle of Ignatius to the Philippians (Spurious)
        • The Epistle of Maria the Proselyte to Ignatius (Spurious)
        • The Epistle of Ignatius to Mary at Nepalis, Near Zarbus (Spurious)
        • The Epistle of Ignatius to St. John the Apostle (Spurious)
        • A Second Epistle of Ignatius to St. John (Spurious)
        • The Epistle of Ignatius to the Virgin Mary (Spurious)
      • Introductory Note to the Martyrdom of Ignatius >
        • The Martyrdom of Ignatius
      • The Epistle of Barnabas
      • The Fragments of Papias
      • Introduction to the Writings of Justin Martyr >
        • The First Apology of Justin Martyr >
          • Epistle of Adrian in behalf of the Christians
          • Epistle of Antoninus to the common assembly of Asia
          • Epistle of Marcus Aurelius to the senate, in which he testifies that the Christians were the cause of his victory
        • The Second Apology of Justin for the Christians Addressed to the Roman Senate
        • Dialogue of Justin, Philosopher and Martyr, with Trypho, a Jew
        • The Discourse to the Greeks - Justin Martyr
        • Justin's Hortatory Address to the Greeks
        • Justin on the Sole Government of God
        • Fragments of the Lost Work of Justin on the Resurrection
        • Other Fragments from the Lost Writings of Justin
        • The Martyrdom of the Holy Martyrs Justin, Chariton, Charites, Pæon, and Liberianus, who Suffered at Rome
      • Introductory Note to Irenæus Against Heresies >
        • Against Heresies: Book 1 - Irenaeus
        • Against Heresies: Book 2 - Irenaeus
        • Against Heresies: Book 3 - Irenaeus
        • Against Heresies: Book 4 - Irenaeus
        • Against Heresies: Book 5 - Irenaeus
        • Fragments from the Lost Writings of Irenaeus
    • Vol. 2 - Fathers of the Second Century >
      • The Pastor of Hermas - Introduction >
        • The Pastor of Hermas: Book 1
        • The Pastor of Hermas: Book 2
        • The Pastor of Hermas: Book 3
      • Tatian the Assyrian's Address to the Greeks >
        • Fragments - Tatian the Assyrian
      • Theophilus of Antioch - Introduction >
        • Theophilus of Antioch to Autolycus: Book 1
        • Theophilus of Antioch to Autolycus: Book 2
        • Theophilus of Antioch to Autolycus: Book 3
      • Athenagoras >
        • A Plea For the Christians By Athenagoras the Athenian: Philosopher and Christian
        • The Treatise of Athenagoras the Athenian, Philosopher and Christian, on the Resurrection of the Dead
      • Clement of Alexandria - Introductory Note >
        • Exhortation to the Heathen
        • The Instructor (Paedagogus) - Book 1
        • The Instructor (Paedagogus) - Book 2
        • The Instructor (Paedagogus) - Book 3
        • Elucidations - Clement of Alexandria
        • The Stromata, or Miscellanies - Book 1
        • Elucidations - Purpose of the Stromata
        • The Stromata, or Miscellanies - Book 2
        • Elucidations - The Stromata, Book 2
        • The Stromata, or Miscellanies - Book 3
        • The Stromata, or Miscellanies - Book 4
        • Elucidations - The Stromata, Book 4
        • The Stromata, or Miscellanies - Book 5
        • Elucidations - The Stromata, Book 5
        • The Stromata, or Miscellanies - Book 6
        • Elucidations - The Stromata, Book 6
        • The Stromata, or Miscellanies - Book 7
        • Elucidations - The Stromata, Book 7
        • The Stromata, or Miscellanies - Book 8
        • Elucidations - The Stromata, Book 8
        • Fragments of Clemens Alexandrinus
        • Clemens Alexandrinus on the Salvation of the Rich Man
        • Elucidations - Clemens Alexandrinus on the Salvation of the Rich Man
    • Vol. 3 - Tertullian >
      • Section 1 - Apologetic - Tertullian >
        • The Apology
        • On Idolatry
        • The Shows, or De Spectaculis
        • The Chaplet, or De Corona
        • To Scapula
        • Ad Nationes - Book 1
        • Ad Nationes - Book 2
        • A Fragment Concerning the Execrable Gods of the Heathen
        • An Answer to the Jews
        • The Soul's Testimony
        • A Treatise on the Soul
      • Section 2 - Anti-Marcion - Tertullian >
        • The Prescription Against Heretics
        • The Five Books Against Marcion - Book 1
        • The Five Books Against Marcion - Book 2
        • The Five Books Against Marcion - Book 3
        • The Five Books Against Marcion - Book 4
        • The Five Books Against Marcion - Book 5
        • Against Hermogenes - Containing an Argument Against His Opinion that Matter is Eternal
        • Against the Valentinians
        • On the Flesh of Christ
        • On the Resurrection of the Flesh
        • Against Praxeas
        • Scorpiace
        • Against all Heresies
      • Section 3 - Ethical - Tertullian >
        • On Repentance
        • On Baptism
        • On Prayer
        • Ad Martyras
        • Introductory Notice to the Martyrdom of Perpetua and Felicitas
        • The Passion of the Holy Martyrs Perpetua and Felicitas
        • Of Patience
    • Vol. 4 - Tertullian, Minucius Felix, Commodianus, Origen >
      • Tertullian >
        • On the Pallium
        • On the Apparel of Women
        • On the Veiling of Virgins
        • To His Wife
        • On Exhortation to Chastity
        • On Monogamy
        • On Modesty
        • On Fasting (In Opposition to the Psychics)
        • De Fuga in Persecutione
        • Appendix
      • Minucius Felix >
        • The Octavius of Minucius Felix
  • Books
    • John Henry Cardinal Newman >
      • An Essay on the Development of Christian Doctrine by John Henry Cardinal Newman >
        • An Essay on the Development of Christian Doctrine - Part 1: Doctrinal Developments Viewed in Themselves >
          • An Essay on the Development of Christian Doctrine - Part 1, Chapter 1: On the Development of Ideas
          • An Essay on the Development of Christian Doctrine - Part 1, Chapter 2: On the Antecedent Argument in Behalf of Developments in Christian Doctrine
          • An Essay on the Development of Christian Doctrine - Part 1, Chapter 3: On the Historical Argument in Behalf of the Existing Developments
          • An Essay on the Development of Christian Doctrine - Part 1, Chapter 4: Instances in Illustration
        • An Essay on the Development of Christian Doctrine - Part 2: Doctrinal Developments Viewed Relatively to Doctrinal Corruptions >
          • An Essay on the Development of Christian Doctrine - Part 2, Chapter 5: Genuine Developments Contrasted with Corruptions
          • An Essay on the Development of Christian Doctrine - Part 2, Chapter 6: Application of the Seven Notes to the Existing Developments of Christian Doctrine
          • An Essay on the Development of Christian Doctrine - Part 2, Chapter 7: Application of the Second Note of a True Development
          • An Essay on the Development of Christian Doctrine - Part 2, Chapter 8: Application of the Third Note of a True Development
          • An Essay on the Development of Christian Doctrine - Part 2, Chapter 9: Application of the Fourth Note of a True Development
          • An Essay on the Development of Christian Doctrine - Part 2, Chapter 10: Application of the Fifth Note of a True Development
          • An Essay on the Development of Christian Doctrine - Part 2, Chapter 11: Application of the Sixth Note of a True Development
          • An Essay on the Development of Christian Doctrine - Part 2, Chapter 12: Application of the Seventh Note of a True Development
      • Apologia Pro Vita Sua By John Henry Cardinal Newman >
        • Apologia Pro Vita Sua, Part 1: Mr. Kingsley's Method of Disputation
        • Apologia Pro Vita Sua, Part 2: True Mode of Meeting Mr. Kingsley
        • Apologia Pro Vita Sua, Part 3: History of My Religious Opinions
        • Apologia Pro Vita Sua, Part 4: History of My Religious Opinions--1833 - 1839
        • Apologia Pro Vita Sua, Part 5: History of My Religious Opinions--1839 - 1841
        • Apologia Pro Vita Sua, Part 6: History of My Religious Opinions--1841 - 1845
        • Apologia Pro Vita Sua, Part 7: General Answer to Mr. Kingsley
        • Apologia Pro Vita Sua, Appendix: Answer in Detail to Mr. Kingsley's Accusations
      • The Idea of a University Defined and Illustrated by John Henry Cardinal Newman >
        • The Idea of a University, Discourse 1: Introductory
        • The Idea of a University, Discourse 2: Theology A Branch Of Knowledge
        • The Idea of a University, Discourse 3: Bearing Of Theology On Other Branches Of Knowledge
        • The Idea of a University, Discourse 4: Bearing Of Other Branches Of Knowledge On Theology
        • The Idea of a University, Discourse 5: Knowledge Its Own End
        • The Idea of a University, Discourse 6: Knowledge Viewed In Relation To Learning
        • The Idea of a University, Discourse 7: Knowledge Viewed In Relation To Professional Skill
        • The Idea of a University, Discourse 8: Knowledge Viewed In Relation To Religion
        • The Idea of a University, Discourse 9: Duties Of The Church Towards Knowledge
        • University Subjects, Discussed in Occasional Lectures and Essays >
          • Lecture 1 - Christianity And Letters. A Lecture in the School of Philosophy and Letters
          • Lecture 2 - Literature. A Lecture in the School of Philosophy and Letters
          • Lecture 3 - English Catholic Literature
          • Lecture 4 - Elementary Studies
          • Lecture 5 - A Form Of Infidelity Of The Day
          • Lecture 6 - University Preaching
          • Lecture 7 - Christianity and Physical Science. A Lecture in the School of Medicine
          • Lecture 8 - Christianity And Scientific Investigation. A Lecture Written for the School of Science
          • Lecture 9 - Discipline Of Mind. An Address To The Evening Classes
          • Lecture 10 - Christianity And Medical Science. An Address to the Students Of Medicine
      • Loss and Gain: The Story of a Convert by John Henry Cardinal Newman >
        • Loss and Gain, Part 1, Chapter 1 >
          • Loss and Gain, Part 1, Chapter 2
          • Loss and Gain, Part 1, Chapter 3
          • Loss and Gain, Part 1, Chapter 4
          • Loss and Gain, Part 1, Chapter 5
          • Loss and Gain, Part 1, Chapter 6
          • Loss and Gain, Part 1, Chapter 7
          • Loss and Gain, Part 1, Chapter 8
          • Loss and Gain, Part 1, Chapter 9
          • Loss and Gain, Part 1, Chapter 10
          • Loss and Gain, Part 1, Chapter 11
          • Loss and Gain, Part 1, Chapter 12
          • Loss and Gain, Part 1, Chapter 13
          • Loss and Gain, Part 1, Chapter 14
          • Loss and Gain, Part 1, Chapter 15
          • Loss and Gain, Part 1, Chapter 16
          • Loss and Gain, Part 1, Chapter 17
          • Loss and Gain, Part 1, Chapter 18
        • Loss and Gain, Part 2, Chapter 1 >
          • Loss and Gain, Part 2, Chapter 2
          • Loss and Gain, Part 2, Chapter 3
          • Loss and Gain, Part 2, Chapter 4
          • Loss and Gain, Part 2, Chapter 5
          • Loss and Gain, Part 2, Chapter 6
          • Loss and Gain, Part 2, Chapter 7
          • Loss and Gain, Part 2, Chapter 8
          • Loss and Gain, Part 2, Chapter 9
          • Loss and Gain, Part 2, Chapter 10
          • Loss and Gain, Part 2, Chapter 11
          • Loss and Gain, Part 2, Chapter 12
          • Loss and Gain, Part 2, Chapter 13
          • Loss and Gain, Part 2, Chapter 14
          • Loss and Gain, Part 2, Chapter 15
          • Loss and Gain, Part 2, Chapter 16
          • Loss and Gain, Part 2, Chapter 17
          • Loss and Gain, Part 2, Chapter 18
          • Loss and Gain, Part 2, Chapter 19
          • Loss and Gain, Part 2, Chapter 20
          • Loss and Gain, Part 2, Chapter 21
        • Loss and Gain, Part 3, Chapter 1 >
          • Loss and Gain, Part 3, Chapter 2
          • Loss and Gain, Part 3, Chapter 3
          • Loss and Gain, Part 3, Chapter 4
          • Loss and Gain, Part 3, Chapter 5
          • Loss and Gain, Part 3, Chapter 6
          • Loss and Gain, Part 3, Chapter 7
          • Loss and Gain, Part 3, Chapter 8
          • Loss and Gain, Part 3, Chapter 9
          • Loss and Gain, Part 3, Chapter 10
          • Loss and Gain, Part 3, Chapter 11
    • Saint Augustine of Hippo >
      • The Confessions of Saint Augustine by Saint Augustine, Bishop of Hippo >
        • Book 1 - Confessions by St. Augustine
        • Book 2 - Confessions by St. Augustine
        • Book 3 - Confessions by St. Augustine
        • Book 4 - Confessions by St. Augustine
        • Book 5 - Confessions by St. Augustine
        • Book 6 - Confessions by St. Augustine
        • Book 7 - Confessions by St. Augustine
        • Book 8 - Confessions by St. Augustine
        • Book 9 - Confessions by St. Augustine
        • Book 10 - Confessions by St. Augustine
        • Book 11 - Confessions by St. Augustine
        • Book 12 - Confessions by St. Augustine
        • Book 13 - Confessions by St. Augustine
    • G K Chesterton >
      • Heretics by G.K. Chesterton >
        • Heretics, Chapter 1: Introductory Remarks on the Importance of Orthodoxy
        • Heretics, Chapter 2: On the Negative Spirit
        • Heretics, Chapter 3: On Mr. Rudyard Kipling and Making the World Small
        • Heretics, Chapter 4: Mr. Bernard Shaw
        • Heretics, Chapter 5: Mr. H.G. Wells and the Giants
        • Heretics, Chapter 6: Christmas and the Aesthetes
        • Heretics, Chapter 7: Omar and the Sacred Vine
        • Heretics, Chapter 8: The Mildness of the Yellow Press
        • Heretics, Chapter 9: The Moods of Mr. George Moore
        • Heretics, Chapter 10: On Sandals and Simplicity
        • Heretics, Chapter 11: Science and the Savages
        • Heretics, Chapter 12: Paganism and Mr. Lowes Dickinson
        • Heretics, Chapter 13: Celts and Celtophiles
        • Heretics, Chapter 14: On Certain Modern Writers and the Institution of the Family
        • Heretics, Chapter 15: On Smart Novelists and the Smart Set
        • Heretics, Chapter 16: On Mr. McCabe and a Divine Frivolity
        • Heretics, Chapter 17: On the Wit of Whistler
        • Heretics, Chapter 18: The Fallacy of the Young Nation
        • Heretics, Chapter 19: Slum Novelists and the Slums
        • Heretics, Chapter 20: Concluding Remarks on the Importance of Orthodoxy
      • Orthodoxy by G. K. Chesterton >
        • Orthodoxy, Chapter 1: Introduction in Defense of Everything Else
        • Orthodoxy, Chapter 2: The Maniac
        • Orthodoxy, Chapter 3: The Suicide of Thought
        • Orthodoxy, Chapter 4: The Ethics of Elfland
        • Orthodoxy, Chapter 5: The Flag of the World
        • Orthodoxy, Chapter 6: The Paradoxes of Christianity
        • Orthodoxy, Chapter 7: The Eternal Revolution
        • Orthodoxy, Chapter 8: The Romance of Orthodoxy
        • Orthodoxy, Chapter 9: Authority and the Adventurer
    • Saint Thomas Aquinas >
      • On Prayer and the Contemplative Life by St. Thomas Aquinas >
        • On Prayer, Question LXXXI: Of the Virtue of Religion
        • On Prayer, Question LXXXII: Of Devotion
        • On Prayer, Question LXXXIII: Of Prayer
        • On Prayer, Question LXXII: Of the Prayers of the Saints who are in Heaven
        • On Prayer, Question CLXXIX: Of the Division of Life into the Active and the Contemplative
        • On Prayer, Question CLXXX: Of the Contemplative Life
        • On Prayer, Question CLXXXI: Of the Active Life
        • On Prayer, Question CLXXXII: Of the Comparison between the Active and the Contemplative Life
        • On Prayer, Question CLXXXVI: On the Religious State
      • Summa Theologica Part 1 ("Prima Pars") by St. Thomas Aquinas >
        • Summa Theologica (Questions 1 - 26)
        • Summa Theologica: Treatise on the Most Holy Trinity (Questions 27 - 43)
        • Summa Theologica: Treatise on the Creation (Questions 44 - 49)
        • Summa Theologica: Treatise on the Angels (Questions 50 - 64)
        • Summa Theologica: Treatise on the Work of the Six Days (Questions 65 - 74)
        • Summa Theologica: Treatise on Man (Questions 75 - 102)
        • Summa Theologica: Treatise on the Conservation and Government of Creatures (Questions 103 - 119)
      • Summa Theologica Part 1-2 ("Prima Secundae") by St. Thomas Aquinas >
        • Summa Theologica Part 1-2 ("Prima Secundae"): Treatise on the Last End (Questions 1 - 5)
        • Summa Theologica Part 1-2 ("Prima Secundae"): Treatise on Human Acts: Acts Peculiar to Man (Questions 6 - 21)
        • Summa Theologica Part 1-2 ("Prima Secundae"): Treatise on the Passions (Questions 22 - 48)
        • Summa Theologica Part 1-2 ("Prima Secundae"): Treatise on Habits (Questions 49 - 54)
        • Summa Theologica Part 1-2 ("Prima Secundae"): Treatise on Habits in Particular (Questions 55 - 89): Good Habits, i.e., Virtues (Questions 55 - 70)
        • Summa Theologica Part 1-2 ("Prima Secundae"): Treatise on Habits in Particular (Questions 55 - 89): Evil Habits, i.e., Vices and Sin (Questions 71 - 89)
        • Summa Theologica Part 1-2 ("Prima Secundae"): Treatise on Law (Questions 90 - 108)
        • Summa Theologica Part 1-2 ("Prima Secundae"): Treatise on Grace (Questions 109 - 114)
      • Summa Theologica Part 2-2 ("Second Secundae") by St. Thomas Aquinas >
        • Summa Theologica Part 2-2 ("Second Secundae"): Treatise on the Theological Virtues (Questions 1 - 46)
        • Summa Theologica Part 2-2 ("Second Secundae"): Treatise on the Cardinal Virtues (Questions 47 - 122)
        • Summa Theologica Part 2-2 ("Second Secundae"): Treatise on Fortitude and Temperance (Questions 123 - 170)
        • Summa Theologica Part 2-2 ("Second Secundae"): Treatise on Gratuitous Graces (Questions 171 - 182)
        • Summa Theologica Part 2-2 ("Second Secundae"): Treatise on the States of Life (Questions 183 - 189)
      • Summa Theologica Third Part ("Tertia Pars") by St. Thomas Aquinas >
        • Summa Theologica Third Part ("Tertia Pars"): Treatise on the Incarnation (Questions 1 - 59)
        • Summa Theologica Third Part ("Tertia Pars"): Treatise on the Sacraments (Questions 60 - 90)
    • The Baltimore Catechism >
      • The Baltimore Catechism, Vol. 1
      • The Baltimore Catechism, Vol. 2
      • The Baltimore Catechism, Vol. 3
      • The Baltimore Catechism, Vol. 4
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