TABLE OF CONTENTS. |
| |
| PROLOGUE. |
| |
PAGE |
| The Kingdom as Prophesied and as Fulfilled, |
xix |
| |
| CHAPTER I. |
| |
| Relation Between the Civil and the Spiritual Powers from Adam to Christ. |
| |
| 1. The Divine and the Human Society, founded in Adam, refounded in Noah. |
| |
| The origin of man, of woman, of marriage, and of the human family, |
1 |
| Archetypal character of the fact that man is created a Race, |
3 |
| Sole creation of Adam in the maturity of thought and speech and
the perfection of knowledge, as shown in the naming of
creatures, |
4 |
| Subsequent building of woman from man, |
5 |
| The divine Image and Likeness in the individual man, |
5 |
| A further Image of the ever-blessed Trinity in the Race, |
6 |
| Indication of the Headship and the Passion of Christ in the
original creation, |
8 |
| Beauty and splendour of the divine plan, |
9 |
| The part in the divine plan which belongs to man’s free-will, |
10 |
| The divine treatment of man as a Race not broken by the Fall, |
11 |
| Adam after the Fall the head of the civil and the religious
order, |
12 |
| Bearing of man’s condition before the Fall upon his subsequent
state, |
13 |
| Adam receives in a great promise a disclosure of the future, |
14 |
| He becomes the Teacher and likewise the Priest of his Race, |
15 |
| The rite of sacrifice, |
15 |
| Triple dignity of Adam in this first society, |
16 |
| Man breaks up this society by the misuse of his free-will, |
17 |
| Resumption of the unity of the Race and its reparation in Noah, |
18 |
| Condition of man, individual and collective, at this new beginning
of the race; marriage and sacrifice, |
19 |
| Express establishment of civil government by divine authority, |
20 |
| Union of religion with civil government from the beginning, |
21 |
| Parallel between Adam and Noah, |
22 |
| |
| 2. The Divine and Human Society in the Dispersion. |
| |
| Unity of human language withdrawn on account of a great sin, |
24 |
| Coeval with which the various nations spring forth out of the one
original society, |
26 |
| Injury to human society by the degradation of the conception of God, |
28 |
| Loss of belief in the divine unity followed by loss of the sense
of man’s brotherhood, |
29 |
| Proof of this brotherhood recovered by science in the case of the
Aryan family of nations, |
31 |
| The one universal society becomes many nations at enmity with
each other, |
32 |
| Their state after a long lapse of time, when their several histories
begin, |
33 |
| Original goods of the race still remaining— |
| 1. Marriage, |
35 |
| 2. Religion as centered in the rite of sacrifice, |
37 |
| 3. Civil government, |
38 |
| 4. Alliance between government and religion, |
41 |
| Cumulative testimony of the four in their contrast with slavery
to the unity of man’s Race, as its origin is recorded
by Moses, |
43 |
| Summary of the course of mankind from the Dispersion to Christ, |
44 |
| |
| 3. Further Testimony of Law, Government, and Priesthood
in the Dispersion. |
| |
| The fiction of universal savagery, or different races, or simial
descent, |
45 |
| The author of “Ancient Law” upon original society, |
46 |
| Proof from comparative jurisprudence of the patriarchal theory, |
47 |
| Law and government in their commencement, |
48 |
| Family the ancient unit of society, |
49 |
| Universal belief or assumption of blood-relationship, |
50 |
| The Roman Patria Potestas a relic of the original rule, |
52 |
| Family everything, the individual unknown, |
52 |
| Original union of religion with government, |
53 |
| Origin of law and property, |
54 |
| Summary of the foregoing witness, |
55 |
| The Two Powers from the beginning, |
56 |
| Degradation of worship and degradation of society in Gentilism, |
57 |
| Deification of the State, |
58 |
| Which, however, remains a lawful power, |
59 |
| The distinction between sacerdotal and civil power in the Roman
republic, |
60 |
| The power of the Pontifex Maximus united to that of the
Principate, |
62 |
| The College of Pontifices reversing a tribunitial law, |
63 |
| The distinction between Sacerdotal and Civil Power running
through all ancient nations, |
64 |
| Witness of the heathen priesthood to the unity of man’s Race, |
65 |
| The providence of Abraham’s call, |
66 |
| Relation of the Two Powers in the Mosaic law, |
67 |
| The actual result of the coming of Christ, |
68 |
| |
| CHAPTER II. |
| |
| Relation between the Spiritual and the Civil Powers
after Christ. |
| |
| 1. The Spiritual Power in its Source and Nature. |
| |
| The Spiritual Power not only allied but subordinate to the Civil
throughout the Gentile world at the death of Christ, |
70 |
| 1. Its independence in Israel alone, as acknowledged by the
people, a result of the creation of the Aaronic
priesthood, |
72 |
| Special offices of the High Priest, |
73 |
| 2. The part of the High Priest through the whole history from
Moses to Christ, |
75 |
| 3. The actual jurisdiction of the High Priest under the Roman
Empire, |
77 |
| 4. The High-priesthood and the system of worship over which
it presided viewed as a prophecy and preparation for
Christ, |
80 |
| Bearing of the High-priesthood to Christ at His coming, |
82 |
| The undisputed circumstances of Christ’s death, |
83 |
| Extreme antecedent improbability of what followed, |
84 |
| Its dependence upon a supernatural and miraculous fact, |
85 |
| As the Race springs from Adam in Paradise, so the Spiritual Power
from Christ at His Resurrection, |
86 |
| The inward cohesion of Priesthood, Teaching, and Jurisdiction, |
87 |
| The two forces of the Primacy and the Hierarchy from the
beginning, |
90 |
| The unity and triplicity of power in the regimen of the Church
an image of the Divine Unity and Trinity, |
92 |
| |
| 2. The Spiritual Power a Complete Society. |
| |
| The supernatural society exists for a supernatural end, |
93 |
| To which the present life is subordinated, |
94 |
| And which is beyond the provision of temporal government, |
95 |
| Analogy between the Two Powers, |
96 |
| Complete philosophical basis on which the Spiritual Power rests, |
98 |
| How the inward life which it imparts is united with the Person of
Christ, |
99 |
| From whom, in worship, belief, and conduct, the Christian people
derives, |
101 |
| The King and the Kingdom not of this world but in it, fulfilled
in thirteen particulars, |
103 |
| 1. A kingdom ruling all the relations of man Godward, |
103 |
| 2. Having an end outside this life, |
103 |
| 3. Deriving all authority from Christ as Apostle and High
Priest, |
103 |
| 4. Producing its people from its King, |
103 |
| 5. Imparting grace from the King in its sacraments, |
104 |
| 6. Transmitting the King’s truth by the order of its regimen, |
104 |
| 7. Having a complete analogy with civil government, |
104 |
| 8. Fulfilling man’s need of supernatural society, |
105 |
| 9. Generating an universal law for all relations of public and
private life, |
105 |
| 10. Possessing independence of the Temporal Power, |
106 |
| 11. Not limited in space, |
106 |
| 12. Not limited in time, |
107 |
| 13. A kingdom of charity through union with its King, |
107 |
| |
| 3. Relation of the Two Powers to each other. |
| |
| Principles which ruled the relation between the Two Powers before
Christ, |
108 |
| A new basis given to the Spiritual Power by Christ, from which
every relation to the Temporal Power springs, |
110 |
| 1. All Christians subject to the Spiritual Power, |
112 |
| 2. And likewise to the Temporal Power as God’s Vicegerent, |
112 |
| 3. The relation between the Two Powers intended by God is
amity, |
114 |
| 4. A separate action of the Two Powers, without regard to
each other, not intended, |
115 |
| 5. Persecution of the Spiritual by the Temporal not intended, |
119 |
| 6. Contrast between human kingdoms and the divine kingdom, |
120 |
| The end the ground of the subordination of the one to the
other, |
122 |
| Doctrine of St. Thomas to that effect, |
123 |
| The indirect power over temporal things, |
124 |
| Sum of the foregoing chapter; Orders of Nature and Grace, |
125 |
| Co-operation of the Two Powers as stated by St. Gregory VII., |
126 |
| The image of marriage, as describing the ideal relation and the
various deflections from it, |
128 |
| |
| CHAPTER III. |
| |
| Transmission of Spiritual Authority from the Person of our Lord
to Peter and the Apostles, as set forth in the New Testament. |
| |
| The Church a kingdom subsisting from age to age by its own force,
but its original records to be considered, |
131 |
| Institution of the Priesthood; St. Paul’s and St. Luke’s
testimony, |
132 |
| St. Matthew, St. Mark, and St. John, |
133 |
| Transmission of Spiritual Power as recorded by St. Matthew, |
136 |
| The same according to St. Mark, |
138 |
| The same according to St. Luke in his Gospel, |
139 |
| And in the Acts, |
139 |
| His record of a peculiar promise made to Peter, |
141 |
| Conversation which forms his main addition to the narrative, |
141 |
| Contrast between Gentile and Christian rule, |
143 |
| The kingdom disposed to the Apostles, |
144 |
| The confirmation of the brethren, |
145 |
| The time of the confirming marked out, |
146 |
| St. Luke distinguishes Peter as markedly as St. Matthew and St.
John, |
148 |
| Testimony of St. John as to the promises made to the Apostles, |
149 |
| And as to the universal pastorship bestowed on St. Peter, |
152 |
| Two classes of passages, |
153 |
| Comparison of the two, |
154 |
| And of the testimony of the four Evangelists, |
156 |
| Caution that what is recorded is not all that passed, |
157 |
| Perfect instruction of the Apostles in the forty days, |
158 |
| The powers comprising the Apostolate, |
159 |
| The powers bestowed on Peter, |
160 |
| Testimony of St. Paul; conception of the Church as the Body of
Christ, |
161 |
| Of the one ministry by which the Body is compacted together, |
162 |
| Of mission from this Body as necessary to every herald of the
gospel, |
164 |
| Of the grace given by ordination, |
165 |
| Mow the unity set forth by St. Paul bears witness to the Primacy
of St. Peter, |
166 |
| Of the inseparable bond of unity, truth, and government in St.
Paul’s mind, |
167 |
| Six names by which he designates the principle of his own
authority, |
168 |
| The great vision of our Lord and His Church in the Apocalypse in
accordance with St. Paul and the Evangelists, |
171 |
| Four qualities of Spiritual Power in this Scriptural testimony, |
175 |
| 1. The coming from above, |
175 |
| 2. Its completeness, |
176 |
| 3. Its unity, |
179 |
| 4. Its independence, |
181 |
| How the idea of perpetuity pervades all these qualities, |
182 |
| |
| CHAPTER IV. |
| |
| Transmission of Spiritual Authority, as Witnessed in the History
of the Church from A.D. 29 to A.D. 325. |
| |
| The letter of St. Clement of Rome, |
184 |
| Description of this letter by St. Irenæus, |
185 |
| St. Clement urges the Roman military discipline as an example for
Christian obedience, |
186 |
| Minute regulations given by Christ as to religious ordinances, |
187 |
| The descent of all spiritual order from above, |
188 |
| Example of Moses in establishing the Jewish Pontificate, |
189 |
| How the Apostles appointed everywhere Bishops with a rule of
succession, |
190 |
| St. Clement fills up details omitted in the Gospel record, |
190 |
| How he attests the continuation of the Mosaic hierarchy of high
priest, priest, and levite in the Christian Church, |
191 |
| How he says that Christian ordinances are to be observed more
accurately than Mosaic, |
193 |
| How the Apostles carried out the descent of power from above, |
194 |
| Why St. Clement instances the origin of the Jewish hierarchy, |
195 |
| How St. Clement exercises the Primacy, |
197 |
| St. Ignatius of Antioch supplements St. Clement of Rome, |
200 |
| His statement as to Bishops throughout the world, combined with
his statement as to the authority of the local Bishop, |
201 |
| The complete testimony of St. Clement and St. Ignatius, |
203 |
| The historian Eusebius notes three periods in the first ninety
years, |
205 |
| Sum of his testimony as to the great Sees and the Episcopate, |
206 |
| How Tertullian describes the first propagation of the Church, |
211 |
| And how Irenæus, |
213 |
| Concordance with the Gospels of these statements of St. Clement,
St. Ignatius, Eusebius, St. Irenæus, and Tertullian, |
215 |
| Bishops in every city and town of the Empire before the peace of
the Church, |
216 |
| St. Peter, St. Paul, and the Apostles appointed everywhere local
Bishops, |
217 |
| The Bishop universally said to wield a government, |
218 |
| Bishops sent out from Rome to convert the nations, |
219 |
| Episcopal government universal, |
220 |
| But the One Episcopate much more than this, |
222 |
| St. Cyprian’s One Episcopate illustrated by St. Leo the Great, |
223 |
| What the One Episcopate adds to the universal establishment of
Bishops, |
224 |
| The special character of the miracle which St. Chrysostom and St.
Augustine proclaimed, |
227 |
| St. Augustine’s criterion in the fourth century applied to the
nineteenth, |
229 |
| St. Chrysostom’s epitome of the Church’s course preceding his
time, |
230 |
| Christ’s special miracle is that He founds the race of
Christians, |
231 |
| Contrast of the race with that out of which it was formed, |
232 |
| The incessant conflict amid which it was done, |
233 |
| A reflection upon this picture of the Church, |
236 |
| |
| CHAPTER V. |
| |
| The One Episcopate Resting upon the One Sacrifice. |
| |
| St. Clement’s assertion of the care with which our Lord instituted
the government of His Church, |
238 |
| Christ’s High-priesthood consisting in two acts, |
239 |
| 1. The assumption of a created nature, |
240 |
| 2. The offering that nature in sacrifice, |
241 |
| His union of these two acts in instituting the Priesthood of His
Church, |
242 |
| The institution of bloody sacrifice in the world before Christ, |
243 |
| Lasaulx’s statement how it enters into all the acts of human
life, |
245 |
| What the ceremonial of Gentile sacrifice was, |
250 |
| Union and correspondence of prayer and sacrifice, |
253 |
| The sense of guilt in bloody sacrifice, |
254 |
| Bloody sacrifice a positive divine enactment, |
254 |
| Statement of St. Augustine to this effect, |
255 |
| St. Thomas on sacrifice as offered to God alone, |
256 |
| Bloody sacrifice the most characteristic fact of the pre-Christian
world, |
257 |
| The practice of human sacrifices running through the history of
ancient nations, |
259 |
| Conclusion as to the divine appointment of sacrifice, |
261 |
| The Christian Sacrifice the counterpart of the original
institution, |
263 |
| And the compendium of the whole dispensation, |
265 |
| Containing in itself all the original force of sacrifice, |
267 |
| But besides it is guardian of the Divine Unity, |
268 |
| And of the Divine Trinity, |
268 |
| And of the Incarnation, |
269 |
| And of the Redemption, |
270 |
| And of the adoption to Sonship, |
271 |
| It contains also the fountain of spiritual life, |
272 |
| And the source of sanctification, |
273 |
| And the medicine of immortality, |
274 |
| The presence of Christ’s physical body, St. Chrysostom, |
275 |
| The unity of the Christian people its result, St. Augustine, |
276 |
| How our Lord impressed His High-priesthood on the world, |
276 |
| Jurisdiction necessary to constitute a kingdom, |
278 |
| Jurisdiction in the diocese and in the whole Church, |
279 |
| The fulfilment of the parable, “I am the true vine,” |
280 |
| The Eucharistic Sacrifice the centre of life in the Church during
eighteen hundred years, |
283 |
| |
| CHAPTER VI. |
| |
| Independence of the Ante-Nicene Church shown in her Organic
Growth. |
| |
| The Church’s triple independence in government, teaching, and
worship as actually carried out, |
287 |
| Occasion of the Nicene Council’s convocation, |
289 |
| The Emperor thereby recognised the Church as a divine kingdom, |
290 |
| This kingdom, as it appeared in A.D. 29 and in A.D. 325, |
291 |
| The Emperor also acknowledged the solidarity of the Episcopate, |
292 |
| The Christian Council and the Roman Senate, |
293 |
| Force of the Council as to the relation between Church and State, |
294 |
| A. Independence of the Church’s government shown in five
points, |
295 |
| 1. The ordered gradation of the hierarchy in mother and
daughter churches, |
296 |
| Recognised as original in the 6th canon of the Council, |
297 |
| This principle carried through the whole structure of the
Church, |
298 |
| Symbolised in the building of the great medieval
cathedrals, |
301 |
| 2. Development of Provincial Councils, |
302 |
| 3. Action of the Church in hearing and deciding causes, |
303 |
| Her proper jurisdiction in the exterior and interior forum, |
304 |
| The episcopal magistracy exercised in a fourfold gradation, |
306 |
| 4. Election of Bishops and the inferior ministers, |
307 |
| St. Cyprian’s testimony, |
308 |
| Outcome of the three centuries in this respect, |
309 |
| The principle upon which all this practice was built, |
310 |
| 5. Administration of temporal goods, |
311 |
| Three states as to these goods in the early Church, |
312 |
| Acquisition and usage of temporal goods, |
313 |
| Temporal goods in A.D. 29 and in A.D. 325, |
315 |
| B. Independence of the Church’s teaching, |
316 |
| The first teaching purely oral, based upon authority, |
317 |
| Three classes of truths forming the divine and the apostolical
tradition, |
319 |
| Importance in this period of exclusively oral teaching in
exhibiting the Church’s office of teacher, |
320 |
| Seen in the rite of baptism, |
321 |
| In the Eucharistic Liturgy, |
322 |
| Picture of the Eucharistic Sacrifice by an Apostle, |
324 |
| Further exhibition in the rite of Ordination, |
328 |
| Fullness of the Magisterium expressed in these rites, |
329 |
| The Church’s teaching office neither changed nor diminished by
the writings of the New Testament, |
331 |
| Shown by the nature of the office in itself, |
331 |
| By the circumstances under which these writings came, |
331 |
| By their internal arrangement, |
332 |
| By their own positive testimony, |
335 |
| The living personal authority an unchangeable principle, |
335 |
| Things in the Church which preceded the publication of the
New Testament, |
336 |
| The written record of our Lord’s words and acts, |
337 |
| The various parts of ecclesiastical tradition, |
338 |
| |
| CHAPTER VII. |
| |
| Independence of the Ante-Nicene Church shown in her mode of
Positive Teaching and in her mode of Resisting Error. |
| |
| Germ of the Church in the missionary circuits of our Lord, |
340 |
| The mission carried on by the Apostles, |
341 |
| Its two parts: work of positive teaching and defence against
error, |
343 |
| As to the first— |
| 1. The system of catechesis, |
344 |
| 2. The employment of a Creed, |
347 |
| 3. The dispensing of Sacraments, |
349 |
| 4. The system of Penance, |
351 |
| 5. The Scriptures carried in the Church’s hand, |
352 |
| This mode of promulgation continued during fifteen centuries, |
355 |
| Substitution of a private interpretation of Scripture by the
individual attempted in the sixteenth century, |
356 |
| Summary of the mode in which the Church promulgated the faith, |
358 |
| As to the second, the Church’s defence against error lay in the
principle of her own authority, |
360 |
| The first conflict with unbelieving Judaism, |
362 |
| Three incidents of it— |
| The proclaiming Jesus to be the Christ, |
362 |
| The receiving the Gentiles without Circumcision, |
363 |
| The protection of being Jews enjoyed by the first preachers of
Christ, |
364 |
| Gradual severance of the Christian Church from the Synagogue, |
369 |
| Circumstances and peculiar difficulties of the Ante-Nicene
Church, |
371 |
| The first condition of Christians one of simple faith, |
376 |
| The two opposed principles of orthodoxy and heresy, |
378 |
| Contest between them indicated in the Apostolic writings, |
380 |
| Character of the first writings after the Apostles, |
381 |
| Christian learning in the second century; conversions of heathens
who became Christian apologists, |
382 |
| Extension of education given in great catechetical schools, |
385 |
| The defence against error lodged in the Magisterium, |
387 |
| The Magisterium lies in the Church’s divine government and concrete
life, |
388 |
| Athanasius as the expounder of it; his fundamental idea, |
389 |
| His Statement as to the authority of Scripture, |
391 |
| As to the Rule of Faith, |
392 |
| As to private judgment, |
393 |
| His tests of heresy, |
393 |
| Definitions, |
394 |
| How the Magisterium embraces Scripture and Tradition, and employs
them as a joint rule, |
395 |
| Testimony of the Council of Arles to the above principles, |
397 |
| And Constantine’s public recognition that the Magisterium of
Christ is lodged in the Bishops, |
398 |
| |
| CHAPTER VIII. |
| |
| The Church’s Battle for Independence over against the Roman
Empire. |
| |
| Alliance of the Two Powers in the Roman Empire at the Advent of
Christ, |
400 |
| The Emperor official guardian of all religions, |
401 |
| The Christian religion a singular exception, |
403 |
| Its cause the position of Christians towards heathendom, |
404 |
| Contradiction in belief, worship, and government, |
405 |
| The Christian people as the outcome of these three constituents, |
411 |
| The course of the Roman Empire and the Christian Church in three
hundred years, |
414 |
| The ten persecutions from Nero to Diocletian, |
417 |
| The Martyrs champions of a great army, |
421 |
| St. Paul’s account of this army’s creation, |
422 |
| The wonder of this creation, |
424 |
| Supernatural character of the conversion wrought in these times, |
426 |
| Accounted for only by the internal action of the Holy Ghost, |
427 |
| Power of the κήρυγμα insisted on by Clement of Alexandria, |
429 |
| Contrasted by him with the impotence of philosophy, |
430 |
| Sufferings which followed on conversion according to Tertullian, |
431 |
| Martyrs enduring or God what heroes endured for goods of nature, |
432 |
| Origen insists on the divine power shown in converting sinners, |
434 |
| On miracles of conversion as greater than bodily miracles, |
435 |
| The spread of the Church and the conversion of sinners viewed
together, |
436 |
| Miracles only could account for the spread of the Church, |
437 |
| Statement of Irenæus as to miraculous powers exercised in his
time, |
438 |
| Athanasius on the cessation of idolatry, oracles, and magic, |
440 |
| And on the greatness of the conversion wrought by Christ, |
442 |
| The necessity of miracles in proof of our Lord’s mission, |
444 |
| The connection between miracles and martyrdom, |
445 |
| Parallel between them as to their principle, witness, power, and
perpetuity, |
449 |
| How the liberty of the Church was gained against the empire, |
455 |
| How the Martyrs constructed a basis for civil liberty, |
456 |
| The five conflicts of the Church with Judaism, Heresy, Idolatry,
Philosophy, and the Roman State, |
459 |
