THESE ARE THE SACRAMENTS

as described by Fulton J. SHEEN as photographed by Yousuf KARSH Copyright !"# by Ha$thorn %oo&s' (nc.' )* Fifth A+enue' Ne$ Yor&' NY. ,he Scripture translations throughout are fro- ,he Holy %ible' translated by Ronald Kno.' copyright !//' !/0' !1* by Sheed and 2ard' (nc.' Ne$ Yor&. Nihil 3bstat4 2illia- F. Hogan' S.,.5.' Censor 6ibroru(-pri-atur4 Ja-es A. Hughes' J.C.5.' 66.5.' 7.A.' 8icar 9eneral' Archdiocese of Ne$ar& 3ctober ##' !"#

CONTENTS
,he Sacra-ents (. ((. (((. (8. 8. 8(. 8((. ,he Sacra-ent of %aptis,he Sacra-ent of Confir-ation ,he Sacra-ent of the Eucharist ,he Sacra-ent of 7enance ,he Sacra-ent of the Anointing of the Sic& ,he Sacra-ent of Holy 3rders ,he Sacra-ent of :atri-ony

THE SACRAMENTS
A Divine Sense of Humor No one can e+er understand the sacra-ents unless he has $hat -ight be called a ;di+ine sense of hu-or.; A person is said to ha+e a sense of hu-or if he can ;see through; things< one lac&s a sense of hu-or if he cannot ;see through; things. No one has e+er laughed at a pun $ho did not see in the one $ord a t$ofold -eaning. ,o -aterialists this $orld is opa=ue li&e a curtain< nothing can be seen through it. A -ountain is >ust a -ountain' a sunset >ust a sunset< but to poets' artists' and saints' the $orld is transparent li&e a $indo$ pane??it tells of so-ething beyond< for e.a-ple' a -ountain tells of the 7o$er of 9od' the sunset of His %eauty' and the sno$fla&e of His 7urity. 2hen the 6ord (ncarnate $al&ed this earth' He brought to it $hat -ight be called a ;di+ine sense of hu-or.; ,here is only one thing that He too& seriously' and that $as the soul. He said4 ;2hat e.change shall a -an gi+e for his soul@; E+erything else $as a tell?tale of

so-ething else. Sheep and goats' $ine bottles and patches on clothing' ca-els and eyes of needles' the lightning flash and the red of the sunset s&y' the fisher-anAs nets and CaesarAs coin' chalices and rich -enAs gates??all of these $ere turned into parables and -ade to tell the story of the Kingdo- of 9od. 3ur 6ord had a di+ine sense of hu-or' because He re+ealed that the uni+erse $as sacra-ental. A sacra-ent' in a +ery broad sense of the ter-' co-bines t$o ele-ents4 one +isible' the other in+isible??one that can be seen' or tasted' or touched' or heard< the other unseen to the eyes of the flesh. ,here is' ho$e+er' so-e &ind of relation or significance bet$een the t$o. A spo&en $ord is a &ind of sacra-ent' because there is so-ething -aterial or audible about it< there is also so-ething spiritual about it' na-ely' its -eaning. A horse can hear a funny story >ust as $ell as a -an. (t is concei+able that the horse -ay hear the $ords better than the -an and at the end of the story the -an -ay laugh' but the horse $ill ne+er gi+e a horse laugh. ,he reason is that the horse gets only the -aterial side of the ;sacra-ent'; na-ely' the sound< but the -an gets the in+isible or the spiritual side' na-ely' the -eaning. A handsha&e is a &ind of sacra-ent' because there is so-ething seen and felt' na-ely' the clasping of hands< but there is so-ething -ysterious and unseen' na-ely' the co--unication of friendship. A &iss is a &ind of sacra-ent4 the physical side of it is present if one &isses oneAs o$n hand' but the spiritual side of it is -issing because there is no sign of affection for another. 3ne of the reasons $hy a stolen &iss is often resented is that it is not sacra-ental< it has the carnal side $ithout a spiritual side< that is' the $illingness to e.change a -ar& of estee- or affection. ,his boo& on the sacra-ents is $ritten because -en li+e in a $orld that has beco-e entirely too serious. 9old is gold' nuclear $arfare is nuclear $arfare' dust is dust' -oney is -oney. No significance or -eaning is seen in the things that -a&e a sound to the ear' or a sight to the eye. (n a $orld $ithout a di+ine sense of hu-or' architecture loses decoration and people lose courtesy in their relationships $ith one another. 2hen ci+iliBation $as per-eated $ith a happier philosophy' $hen things $ere seen as signs of out$ard e.pression of the unseen' architecture $as enhanced $ith a thousand decorations4 a pelican feeding her young fro- her o$n +eins sy-boliBed the sacrifice of Christ< the gargoyle peering fro- behind a pillar in a cathedral re-inded us that te-ptations are to be found e+en in the -ost holy places. 3ur 6ord' on the occasion of His planned entrance into Jerusale-' said that if -en $ithheld their praise of Hi-' ;the +ery stones $ould cry out'; $hich they did as' later' they burst into 9othic Cathedrals. No$ the stones are silent' for -odern -an no longer belie+es in another $orld< they ha+e no story to tell' no -eaning to con+ey' no truth to illustrate. 2hen faith in the spiritual is lost' architecture has nothing to sy-boliBe< si-ilarly $hen -en lose the con+iction of the i--ortal soul' there is a decline in the respect for the hu-an. :an $ithout a soul is a thing< so-ething to be used' not so-ething to be re+erenced. He beco-es ;functional; li&e a building' or a -on&ey $rench' or a $heel. ,he courtesies' the a-enities' the urbanities' the gentility that one -ortal ought to ha+e for another are neglected once -an is no longer seen as bearing $ithin hi-self the 5i+ine (-age. Courtesy is not a condescension of a superior to an inferior' or a patroniBing interest in anotherAs affairs< it is the ho-age of the heart to the sacredness of hu-an $orth. Courtesy is born of holiness' as orna-entation is born of the sense of the holy. 6et us see if orna-entation returns to architecture' if courtesy also returns to hu-an -anners< for by one and the sa-e stro&e' -en $ill ha+e lost their dull seriousness' and $ill begin to li+e in a sacra-ental uni+erse $ith a di+ine sense of hu-or. 6ife is a +ertical di-ension e.pressed in the soaring spire' or in the leaping fountain' both of $hich suggest that earth' history' and nature -ust be left behind to see& union $ith the Eternal. 3pposite to this is an error $hich substitutes the horiBontal for the +ertical' the prostrate for- of death for the upright stature of life. (t is the disease of secularity and of naturalis-. (t insists on the ulti-acy of the seen and the te-poral' and the -eaninglessness of the spiritual and the in+isible.

,$o errors can -ar our understanding of the natural $orld4 one is to cut off entirely froAl-ighty 9od< the other is to confound it substantially $ith Hi-. (n the first instance' $e ha+e the cloc& $ithout the cloc& -a&er' the painting $ithout the artist' the +erse $ithout the poet. (n the second instance' $e ha+e the forger and the forged rolled into one' the -elting and the fusing of the -urderer and the +icti-' the boiling of the coo& and his dinner. Atheis- cuts off creation fro- its Creator< pantheis- identifies nature $ith 9od. ,he true notion is that the -aterial uni+erse is a sign or an indication of $hat 9od is. 2e loo& at the purity of the sno$fla&e and $e see so-ething of the goodness of 9od. ,he $orld is full of poetry4 it is sin $hich turns it into prose. The Bible Is A Sacramental Co-ing closer to the -eaning of sacra-ent' the %ible is a sacra-ental in the sense that it has a foreground and a bac&ground. (n the foreground are the actors' the cult' the te-ple' the $ars' the sufferings' and the glories of -en. (n the bac&ground' ho$e+er' is the all? per+ading presence of 9od as the Chief Actor' 2ho sub>ects nations to >udg-ent according to their obedience or disobedience to the -oral la$' and 2ho uses incidents or historical facts as types' or sy-bols' of so-ething else that $ill happen. For e.a-ple' ta&e the braBen serpent in the desert. 2hen the Je$ish people $ere bitten by poisonous serpents' 9od co--anded :oses to -a&e a braBen serpent' and to hang it o+er the crotch of a tree< all $ho $ould loo& upon that serpent of brass $ould be healed of the serpentAs sting. ,his apparently $as a rather ridiculous re-edy for poison and not e+eryone loo&ed on it. (f one could di+ine or guess their reason' it $ould probably be because they concentrated on only one side of the sy-bol< na-ely' the lifeless' shiny' brass thing hanging on a tree. %ut it pro+ed to be a sy-bol of faith4 9od used that -aterial thing as a sy-bol of trust or faith in Hi-. ,he sy-bolis- goes still further. ,he 3ld ,esta-ent is fulfilled in Christ' 2ho re+eals the full -ystery of the braBen serpent. 3ur 6ord told Nicode-us that the brass serpent $as lifted up in the desert' so that He $ould ha+e to be lifted up on a Cross. ,he -eaning no$ beca-e clear4 the brass serpent in the desert loo&ed li&e the serpent that bit the people< but though it see-ed to be the sa-e' it $as actually $ithout any poison. 3ur %lessed 6ord no$ says that He is li&e that braBen serpent. He' too' $ould be lifted up on the crotch of a tree' a Cross. He $ould loo& as if He Hi-self $as filled $ith the poison of sin' for His %ody $ould bear the -ar&s' and the stings' and the piercing of sin< and yet as the brass serpent $as $ithout poison so He $ould be $ithout sin. As those $ho loo&ed upon that brass serpent in the desert in faith $ere healed of the bite of the serpent' so all $ho $ould loo& upon Hi- on His Cross bearing the sins and poisons of the $orld $ould also be healed of the poison of the serpent' Satan. ,he $ord ;sacra-ent; in 9ree& -eans ;-ystery'; and Christ has been called by St. 7aul ;the -ystery hidden fro- the ages.; (n Hi- is so-ething di+ine' so-ething hu-an< so-ething eternal' so-ething te-poral< so-ething in+isible' so-ething +isible. ,he -ystery of %ethlehe- $as the Son of 9od ta&ing upon Hi-self a hu-an nature to unite hu-an nature and di+ine nature in one 7erson. He 2ho' in the language of Scripture' could stop the turning about of the Arcturus' had the prophecy of His birthplace deter-ined' ho$e+er unconsciously' by a Caesar ordering an i-perial census. He 2ho clothed the fields $ith grass' Hi-self $as clothed $ith s$addling bands. He fro- 2hose hands ca-e planets and $orlds had tiny ar-s that $ere not =uite long enough to touch the huge heads of the cattle. He 2ho trod the e+erlasting hills $as too $ea& to $al&. ,he Eternal 2ord $as du-b. ,he %ird that built the nest of the $orld $as hatched therein. ,he hu-an nature of 3ur %lessed 6ord had no po$er to sanctify of and by itself< that is to say' apart fro- its union $ith di+inity. %ut because of that union' the hu-anity of Christ beca-e the efficient cause of our >ustification and sanctification and $ill be until the end of the $orld. Herein is hidden a hint of the sacra-ents. ,he hu-anity of Christ $as the bearer of di+ine life and the -eans of -a&ing -en holy< the sacra-ents $ere also to beco-e the effecti+e signs of the sanctification purchased by His death. As 3ur %lessed

6ord $as the sensible sign of 9od' so the sacra-ents $ere to beco-e the sensible signs of the grace $hich 3ur 6ord had $on for us. (f -en $ere angels or pure spirits' there $ould ha+e been no need of Christ using hu-an natures or -aterial things for the co--unication of the di+ine< but because -an is co-posed of -atter and spirit' body and soul' -an functions best $hen he sees the -aterial as the re+ealer of the spiritual. Fro- the +ery beginning of -anAs life' his -otherAs fondling is not -erely to lea+e an i-press upon his infant body' but rather to co--unicate the subli-ely beautiful and in+isible lo+e of the -other. (t is not the -aterial thing $hich a -an +alues' but rather $hat is signified by the -aterial thing. As ,ho-as a Ke-pis said' ;regard not so -uch the gift of the lo+er as the lo+e of the gi+er.; 2e tear price tags frogifts so that there $ill be no -aterial relationship e.isting bet$een the lo+e that ga+e the thing and the thing itself. (f -an had no soul or spiritual destiny' then co--unis- $ould satisfy. (f -an $ere only a biological organis-' then he $ould be content to eat and to sleep and to die li&e a co$. What the Sacraments Brin to Man ,he sacra-ents bring di+ine life or grace. ChristAs reason for ta&ing upon Hi-self a hu-an nature $as to pay for sin by death on the cross and to bring us a higher life4 ;( ha+e co-e so that they -ay ha+e life' and ha+e it -ore abundantly; CJohn *4 *D. %ut' it -ay be said' that -an already has life. (ndeed he does< he has a biological' physiological life. He once had a higher di+ine life $hich he lost. Christ ca-e to bring that life bac& to -an. ,his higher life $hich is di+ine' distinct fro- the hu-an' is called grace' because it is gratis or a free gift of 9od. ,$o tadpoles at the botto- of a pond $ere one day discussing the proble- of e.istence. 3ne said to the other' ;( thin& ( $ill stic& -y head out to see if there is anything else in the $orld.; ,he other tadpole said' ;5onAt be silly' do you thin& there is anything else in this $orld besides $ater@; So those $ho li+e the natural life ignore the beauty of the higher life of grace. :an -ay li+e at three different le+els4 the sensate' the intellectual' and the di+ine. ,hese -ay be li&ened to a three?story house. ,he sensate le+el' or the first floor' represents those $ho deny any other reality e.cept the pleasures that co-e fro- the flesh. ,heir house is rather poorly furnished and is capable of gi+ing inter-ittent thrills $hich =uic&ly dry up. ,he occupant of this first floor is not interested in being told of higher le+els of e.istence< in fact' he -ay e+en deny their e.istence. 3n the second floor' there is the intellectual le+el of e.istence' that of the scientist' the historian' the >ournalist' the hu-anist< the -an $ho has brought to a pea& all of the po$ers of hu-an reason and hu-an $ill. ,his is a -uch -ore co-fortable &ind of e.istence' and far -ore satisfying to the hu-an spirit. ,hose on the second floor -ay thin& their floor is ;a closed uni+erse'; regarding as superstitious those $ho desire a higher forof life. %ut there is actually a third floor $hich is the floor of grace by $hich the hu-an heart is illu-ined by truths $hich reason cannot &no$< by $hich the $ill is strengthened by a po$er =uite beyond all psychological aids' and the heart is entranced $ith the lo+e $hich ne+er fails< $hich gi+es a peace that cannot be found on the t$o lo$er le+els. ,here is light outside the $indo$' but it is up to -an to open the blinds. ,he opening of the blinds does not constitute light< it is rather the condition of its entrance. 2hen 9od -ade us' He ga+e us oursel+es. 2hen He gi+es us grace' He gi+es us Hi-self. 2hen He created us' He ga+e Hi-self to us in a $ay $hich -a&es us one $ith Hi-. 3ne often sees signs painted on road$ays' ;Jesus Sa+es.; No$ this indeed is true' but the i-portant =uestion is ho$ does He sa+e@ 2hat relation ha+e $e in the t$entieth century to Christ in the first@ 5o $e establish contact $ith Hi- only by reading about Hi-@ (f that be

all' our relationship is not -uch closer than that $hich $e can ha+e $ith 7lato. (f Christ is only a -e-ory of so-eone $ho li+ed centuries ago' then it is rather difficult to see that His influence $ill be any different than that of Socrates or %uddha. ,he ans$er to the =uestion of ho$ Christ sa+es is to be found in the sacra-ents. ,he di+ine life of Christ is co--unicated through His Church or His :ystical %ody in e.actly the sa-e $ay that His di+ine life $as co--unicated $hen He $al&ed on earth. As He then used His hu-an nature as the instru-ent of di+inity' and used -aterial things as signs and sy-bols of the conferring of His pardon' so He no$ uses other hu-an natures and -aterial things as the instru-ents for the co--unication of that sa-e di+ine life. (n the earthly life of 3ur 6ord' $e read that there $ere t$o &inds of contact. ,here $as the +isible contact $ith hu-anity by $hich His po$er $as co--unicated to the palsied -an and to the blind' both of $ho- He touched. %ut there $as also the in+isible contact' in $hich 3ur %lessed 6ord sho$ed His po$er by $or&ing -iracles at a distance' such as the curing of the ser+ant of the centurion of NaBareth. ,he second &ind of contact is an anticipation of the $ay that Christ' 2ho is no$ in hea+en' e.tends and co--unicates His po$er through the sacra-ents. Seven Con!itions of "ife ,he physical or the natural life re=uires se+en conditions' fi+e of $hich refer to the person as an indi+idual' and the other t$o as a -e-ber of society. ,he fi+e conditions of leading an indi+idual life are4 C D (n order to li+e' one -ust ob+iously be born< C#D He -ust nourish hi-self' for he $ho does not eat shall not li+e< CED He -ust gro$ to -aturity' thro$ing a$ay the things of the child' and assu-e the responsibilities of adult life< C/D (n case he is $ounded' he -ust ha+e his $ounds bound and healed< and C1D (n case he has disease Cfor a disease is +ery different fro- a $oundD' the traces of the disease -ust be dri+en out. As a -e-ber of society t$o further conditions are re=uired4 C D He -ust li+e under go+ern-ent and >ustice in hu-an relationships' and C#D He is called to propagate the hu-an species. 3+er and abo+e this hu-an life' there is the di+ine Christ?life. ,he se+en conditions of leading a personal Christ?life are the follo$ing4 C D 2e -ust be spiritually born to it' and that is the Sacra-ent of %aptis-< C#D 2e -ust nourish the di+ine life in the soul' $hich is the Eucharist< CED 2e -ust gro$ to spiritual -aturity and assu-e full responsibilities as -e-bers of the spiritual ar-y of the Church' $hich is Confir-ation< C/D 2e -ust heal the $ounds of sin' $hich is 7enance< C1D 2e -ust dri+e out the traces of the diseases of sin' $hich is the Anointing of the Sic&< C"D 2e -ust li+e under the spiritual go+ern-ent of the Church' $hich is Holy 3rders< C)D 2e -ust prolong and propagate the Kingdo- of 9od on earth' $hich is :atri-ony. E+ery sacra-ent has an out$ard or +isible sign< for e.a-ple' in %aptis- it is $ater' in the Eucharist it is bread and $ine. %ut the sacra-ent also has a for- or for-ula' or $ords of spiritual significance gi+en to the -atter $hen it is conferred. ,hree things then are absolutely re=uired for a sacra-ent4 C D (ts institution by Christ< C#D An out$ard sign< and CED ,he po$er of conferring the grace or di+ine life purchased for us by the 7assion' 5eath' and Resurrection of Christ.

The #o$er an! Efficac% of the Sacraments ,he sacra-ents deri+e their po$er and efficacy fro- the 7assion' eath' and Resurrection of 3ur 6ord. 2hy $as a blood sacrifice re=uired to bring us the se+en?fold sanctification@ For se+eral reasons4 6ife is in the blood' but so also is sin. ,he sins of the alcoholic' the libertine' and the per+ert are often $ritten on their faces< their e.cesses are recorded in e+ery cell of their body and e+ery drop of their blood. (f' therefore' sin is to be done a$ay $ith' there should be so-e shedding of blood' as if to sy-boliBe the e-ptying of sin. (t is often the death of soldiers that brings freedo- to a nation< it is the gi+ing of oneAs blood to another $hich heals hi- of ane-ia. ,he blood ban& fro- $hich others -ay dra$ healing is hint of another blood ban& fro- $hich souls -ay be healed of the ra+ages of sin. Further-ore' blood is the best sy-bol of sacrifice' because blood is the life of -an4 $hen -an gi+es up his blood' he gi+es up his life. Hence' St. 7eter $rites4 "What was the ransom that freed you from the vain observances of ancestral tradition? You know well enough that it was not paid in earthly currency, silver or gold; it was paid in the precious Blood of Christ; no lamb was ever so pure, so spotless a victim " !" #eter $%$&, $'( ,he blood of Christ had infinite +alue because He is a di+ine person. ,he life of a la-b is -ore precious than that of a fly' and the life of a -an is -ore precious than the life of a beast' and the life of the 9od?:an is -ore precious than the life of any hu-an being. 3ur -ind' our $ill and our conscience beco-e co-pletely sanctified through the application of the -erits of Christ4 ;Shall not the %lood of Christ' 2ho offered Hi-self' through the Holy Spirit' as a +ictiunble-ished in 9odAs sight' purify our consciences' and set the- free fro- lifeless obser+ances' to ser+e the 6i+ing 9od@; CHeb. !4 /D The A&&lication to the Sacraments Cal+ary is li&e a reser+oir of di+ine life or grace. Fro- it' there flo$ se+en different &inds of sanctification for -an in different stages of his spiritual e.istence. Each of these se+en channels is a sacra-ent by $hich the po$er of the Risen Christ is besto$ed on souls by a spiritual and effecti+e contact. ,his di+ine life pours into the soul $hen $e recei+e the sacra-ents' unless $e put an obstacle in the $ay' >ust as $ater $ill not flo$ out of a faucet if $e put our hand in front of the faucet. %ut a faucet in a house has no po$er to =uench thirst unless there is a reser+oir and a pipeline. So the sacra-ents do not confer grace as -agical signs< they co--unicate it only because they are in contact $ith the Risen Christ. 2hat -a&es the difference bet$een the sacra-ents is ho$ each is applied to us. ,he Christ?life affects us in a different $ay $hen $e are born than $hen $e are about to die< in a different $ay $hen $e reach the age of responsibility than $hen $e enter into -arriage< in a different $ay $hen $e $ound oursel+es than $hen $e e.ercise go+ern-ent. ,he sunlight is the sa-e $hether it shines on -ud to harden it or on $a. to soften it. (t shines on so-e flo$ers and -a&es the- gro$< it shines on a $ound and heals it. So too' the blood of Christ applied at different -o-ents of life results in a different &ind of po$er. A principle of philosophy states4 ;2hate+er is recei+ed is recei+ed according to the -ode of the one recei+ing it.; (f you pour $ater into a blue glass' it loo&s blue< if you pour it into a red glass' it loo&s red. (f you pour $ater into the parched earth' it is =uite different than $ater poured onto a carpet or into oil. So too' $hen the blood of Christ and its -erits flood in upon the soul' it depends upon the one recei+ing it. 5oes the soul co-e for strengthening@ For nourish-ent@ For healing@ For a long >ourney@ For induction into the spiritual ar-y@ ,he effects $ill differ as to $hether a person is spiritually dead or

spiritually li+ing (f a -e-ber of the Church is spiritually dead' then it $ill re+i+e hi- as does the Sacra-ent of 7enance' or the Sacra-ent of %aptis-.

I' THE SACRAMENT O( BA#TISM

,he sunshine' the carbons' and the rain could ne+er share the life of the plant unless they died to their lo$er e.istence and $ere assu-ed or ta&en up into plant life 7lants could ne+er share the sensiti+e and loco-oti+e po$er of ani-als' unless they died to their lo$er e.istence and $ere ta&en up by the ani-al. None of the things in lo$er creation could li+e in -an' and share his arts' his sciences' his thin&ing and his lo+es unless they ceased to be $hat they $ere' sub-itting to the death of &nife and fire. No$' since there is a life abo+e the hu-an' the Christ?life' -an' or the old Ada-' cannot share in it unless he dies to hi-self. %ut here there is no confiscation or +iolent appropriation as there is $hen the co$ eats grass. Christ $ill not ta&e us up to Hi-self unless $e freely gi+e oursel+es to Hi-. ,his death to the life of sin' this sharing of the di+ine life' is %aptis-. Water) The Material Si n of Ba&tism 2ater is used for cleansing fro- dust and dirt< therefore' it -ay be the sy-bol of a spiritual $ashing fro- original sin. %ut it can also sy-boliBe both death and life. 3ne can plunge into $ater and be sub-erged by it< then it is a sy-bol of death. After the plunge' one -ay rise fro- the $ater< then it is a to&en of resurrection. A descent into $ater has al$ays been a description of penetration into deep and -ysterious fecundities< the 9ree&s belie+ed that the $hole li+ing uni+erse ca-e fro- $ater. Fro- another point of +ie$' $ater is an e.cellent sy-bol of %aptis-' because it is an open sign of separation. 2ater +ery often is the natural boundary bet$een city and city' state and state' nation and nation' continent and continent' tribe and tribe. ,hose $ho li+e on one side of $ater are ;separated; fro- those $ho li+e on the other. (n the early days' before rapid co--unication' it $as a dra-atic e.perience to pass fro- one territory to another. ,his sy-bolis-' therefore' $as $ell fitted for the 5i+ine :aster to indicate the separation of the Christian fro- the $orld' as the $ater $hich $as di+ided in the Red Sea' $as a sy-bol of the separation of (srael fro- the sla+ery of Egypt. 3nce the Je$s had crossed the Red Sea' another sy-bol $as used to ;separate; the- as the people of 9od' and that $as circu-cision. Not only $as it a to&en of their co+enant or testa-ent $ith 9od' but it $as re=uired of all (sraelites $ho partoo& of the 7asso+er. (n the Ne$ ,esta-ent' the sa-e order is follo$ed. %aptis-' or incorporation into the Church' is the condition of reception of the Ne$ 7asso+er' the Eucharist. As ranchers brand their cattle' as ancient Ro-ans branded their sla+es' so 9od branded His o$n' both in the 3ld ,esta-ent and in the Ne$< $ith circu-cision of the flesh in the 3ld and circu-cision of the spirit' or %aptis-' in the Ne$. (t -ay be ob>ected' $hat good does a little $ater do $hen poured upon the head of a child@ 3ne -ight >ust as $ell as& $hat does a little $ater do $hen poured into the boiler. ,he $ater in the boiler can do nothing of and by itself' nor can the $ater on the head of a child. %ut $hen the $ater in the boiler is united to the -ind of an engineer' it can dri+e an engine across a continent or a ship across the sea. So too' $hen $ater is united to the po$er of 9od' it can do -ore than change a crystal into life. (t can ta&e a creature and con+ert hi- into a child of 9od.

Naa-an in the 3ld ,esta-ent $as so-ething li&e those today $ho thin& of the po$er of %aptis- co-ing fro- $ater rather than fro- the 7assion of Christ. Naa-an $as the general of the &ing of Syria. A -aid $ho ca-e fro- Sa-aria said that she $ished that he had &no$n the great prophet of (srael' for he could ha+e cured hi-. ,he &ing then bade Naa-an to go to (srael $here he -et the prophet' Eliseus. Eliseus said to hi-4 ;9o and $ash se+en ti-es in the Jordan' and thy flesh shalt reco+er health and thou shalt be clean.; Naa-an $as insulted because he $as told to go to that insignificant ri+er Jordan to bathe4 ;A2hyA' he said angrily' A( thought he $ould co-e out to -eet -e' and stand here in+o&ing the na-e of his 9od< that he $ould touch the sore $ith his hand and cure -e. Has not 5a-ascus its ri+ers' Abana and 7harphar' such $ater as is not found in (srael@A; C(8 Kings 14 ' #D His ser+ants' ho$e+er' bade hi- go $ash and be -ade clean' and he $ent do$n and $ashed se+en ti-es according to the $ord of the -an of 9od' and his flesh $as restored and $as -ade li&e the flesh of a little child $hen he $as -ade clean. ,hen he confessed that it $as done by the po$er of 9od4 ;( ha+e learned' he said' past doubt' that there is no 9od to be found in all the $orld' sa+e here in (srael; C(8 Kings 14 1D. Ba&tism an! the "ife of Christ Fnder the 3ld 6a$ people belie+ed in' or yearned for' a :essiah $ho $as to co-e. Abraha- belie+ed and his faith $as accounted to hi- as >ustice' and he recei+ed circu-cision as a sign of faith. 2hat $as the faith' therefore' that >ustified Abraha-' $ho $as the father of the Je$s@ (t $as the faith in the :essias' or the Christ 2ho $as to co-e. ,here is no salutary faith e.cept in Christ. ,he Je$s belie+ed in the Christ 2ho $as to co-e< $e belie+e in Christ 2ho has co-e. ,he ti-es ha+e changed' but the reality of faith has not changed. ,here is only one faith. ,he faith that sa+es all -en' -a&ing the- pass fro- carnal generation to spiritual birth. ,he reason 3ur 6ord $as baptiBed $as because it $as part of the $hole process of e-ptying' of hu-iliation' of the (ncarnation. Ho$ could He be poor $ith us' if He did not in so-e $ay confor- to our po+erty@ Ho$ could He co-e a-ong sinful -en to redee- the-' if He did not also re+eal the necessity of being purged fro- sin@ ,here $as no need of 3ur %lessed :other to sub-it to the rite of purification' as there $as no need of 3ur 6ord to sub-it to the rite of %aptis- by John. He had no need personally of ha+ing sins re-itted' but He assu-ed a nature $hich $as related to sinful hu-anity. ,hough He $as $ithout sin' He appeared to all -en as a sinner' as He did on the cross. ,hat $as $hy He $al&ed into the Jordan $ith all the rest of the sinners to de-and the baptis- of penance ;in re-ission of sins. A (n a +ery special $ay' %aptis- is related to the death and Resurrection of Christ. (n order to be sa+ed' $e ha+e to recapitulate in our o$n li+es the 5eath and the Resurrection of Christ. 2hat He $ent through' $e ha+e to go through. He is the pattern' and $e ha+e to be -odeled after Hi-. He is the die' $e are the coins that ha+e to be sta-ped $ith His i-age. (n all of the sacra-ents' the +irtue of the 7assion and Resurrection of Christ is in so-e $ay applied to us. (n %aptis-' there is a +ery close relationship bet$een the burial and the resurrection. ,he catechu-en is plunged into the $ater as Christ $as plunged into death. 2e say plunged into death because of the $ords of 3ur 6ord4 ;,here is a baptis- ( -ust needs be baptiBed $ith' and ho$ i-patient a- ( for its acco-plish-ent; C6u&e #41*D. %aptis- not only incorporates us to the death of that $hich is e+il in us' but also to the Resurrection of Christ' and therefore' to a ne$ life. ,here $as recently found an inscription on a baptistry erected in the ti-e of Constantine in the beginning of the fourth century' and it reads4 ;,he $aters recei+ed an old -an' but

brought forth a ne$ -an.; St. 7aul spea&s of this4 ;(t follo$s' in fact' that $hen a -an beco-es a ne$ creature in Christ' his old life has disappeared' e+erything has beco-e ne$ about hi- C(( Corinth. 14 )D. The Blessin of Ba&tismal Water ,he $ater used in %aptis- is blessed on Holy Saturday after the 6itany of Saints' $hose intercession is in+o&ed on all those $ho $ill recei+e the sacra-ent. ,hen follo$s a prayer as&ing 9od to send forth ;the Spirit of adoption; on those $ho are to be baptiBed. 9od has one Son 2ho e.hausts the fullness of His glory' but baptis- gi+es Hi- -illions of adopted sons because it -a&es the- parta&ers of His di+ine nature. ,he baptis-al $ater is blessed by a prayer $hich recalls beautifully all the e+ents of sal+ation $hich $ere in any $ay connected $ith $ater' fro- the beginning of the $orld $hen 9odAs Spirit ho+ered o+er the $ater' do$n to the co--and-ent of Christ to baptiBe. ,hroughout the 3ld ,esta-ent $ater is represented as a sinister ele-ent' and is supposed to be the abode of de-ons. ,o confir- this idea' the ;Apocalypse; affir-s that there $ill be no sea in the ne$ earth after the resurrection of the >ust. 2ater' because of its unholy association' is e.orcised on Holy Saturday that it -ay beco-e ;holy and innocent.; ,he priest then ta&es the $ater' di+ides it into four =uarters of the globe to sy-boliBe the four $aters that branched out of 7aradise and co+ered the earth. Ne.t' he breathes upon the $ater three ti-es sy-boliBing the Holy Spirit' then dips the paschal candle Cthe sy-bol of the risen ChristD into it three ti-es. Here the consecration for-ula uses the sy-bolis- of hu-an generation4 ;:ay the po$er of the Holy Spirit descend into this bri--ing font' and -a&e the $hole substance of this $ater fruitful in regenerati+e po$er.; And again' ;Just as the Holy Spirit ca-e do$n upon :ary and $rought in her the birth of Christ' so -ay He descend upon the Church' and bring about in her -aternal $o-b Cthe fontD' the rebirth of 9odAs children.; ,he baptis-al font in a church is no$ generally placed as far fro- the altar as possible. (t often is a corner to the left of the entrance. (n the early Church' the baptistry $as so-eti-es placed outside the Church. ,he reason is that the person about to be baptiBed $as not yet a -e-ber of the Church and' therefore' $as not allo$ed to participate in its -ysteries. ,he baptis-al font' if properly erected' has steps going do$n into it' to indicate that it is a pool. (ts shape $as octagonal' because the Resurrection too& place on the eighth day' or the day after the Je$ish Sabbath. (n the 3ld ,esta-ent' circu-cision $as al$ays perfor-ed on the eighth day. ,he son that 5a+id had through his sin $ith %ethsabee died on the se+enth day. ,he first se+en days $ere sy-bols of the bonds of sin< hence' the eighth day represented the brea&ing of those bonds and the liberation fro- the-. (n the Ne$ ,esta-ent' Easter is the eighth day par e.cellence' and that $as the reason $hy %aptis- $as ad-inistered on Easter. Ba&tism in the Earl% Church %aptis- $as usually gi+en the night before Easter Sunday' but the baptis-al cere-onies began $ith the opening of 6ent. At that ti-e all of the candidates' con+erts' or catechu-ens had their na-es inscribed by a priest in the Church. ,hey $ere then brought before a bishop $ho e.a-ined the candidates concerning their -oral life. 9enerally' the bishop $ould bring out the fact that the candidate for %aptis- had li+ed under Satan' but no$ he -ust abandon hi- ,his -eant a conflict and a battle. ,hat is $hy $e still ha+e in the Church the 9ospel of the te-ptation of Christ for the first Sunday of 6ent' because it $as the the-e of the bishop to the catechu-ens at the beginning of their instructions. ,he cere-ony of %aptis- too& place then in three places and in li&e -anner today4

C D %efore the entrance to the Church' $hich in the early Church $as at the beginning of 6ent< C#D (nside the Church and before one co-es to the baptistry' $hich happened in the -iddle of 6ent in the early Church< and CED Finally' the baptistry itself on Holy Saturday night' or Easter -orning. (n the baptis-al ritual' the stole of the priest at the beginning of the %aptis- is +iolet in color< this is because in the early Church' the first part of the cere-ony of %aptis- $as during 6ent. ,o$ard the end of the cere-ony' the priest changes his stole to $hite' follo$ing again the tradition of the early Church' $hen %aptis- $as ad-inistered on Easter Sunday. Outsi!e the Church The Dialo ue ,he %aptis- begins $ith a dialogue. ,he cere-ony begins $ith4 ;2hat do you as& of the Church of 9od@; ,he ans$er is4 ;Faith.; ,he priest as&s4 ;2hat does faith offer you@; ,he candidate or his sponsors ans$er4 ;Eternal life.; Note the close connection bet$een faith and %aptis-. After His Resurrection' 3ur 6ord said to His Apostles4 ;9o out all o+er the $orld and preach the gospel to the $hole of creation< he $ho belie+es and is baptiBed $ill be sa+ed< he $ho refuses belief $ill be conde-ned; C:ar& "4 1' "D. 3ur %lessed 6ord first put belief before being baptiBed. (n order to be sa+ed' one -ust belie+e and be baptiBed. 3ne can be sa+ed by faith $ithout the sacra-ental sign of baptis-< that is' through desire or by -artyrdo-' but he $ho refuses to belie+e $ill be conde-ned4 ;For the -an $ho belie+es in hi-' there is no re>ection< the -an $ho does not belie+e is already re>ected< he has not found faith in the na-e of 9odAs only?begotten Son; CJohn E4 0D. ,he dialogue begins $ith ;2hat do you as& of the Church of 9od@; 2hy the Church@ %ecause the Church precedes the indi+idual' not the indi+idual the Church. 2hen a person is baptiBed' he is not to be thought of as another bric& that is added to an edifice' but rather as another cell united to the Christ?life. ,he Church e.pands fro- the inside out' not frothe outside in. ,he foundation cell of the Church is Christ' and through %aptis-' there is a -ultiplication of the cells of His body until there is a differentiation of functions and the building up of the $hole Church. As a child is for-ed in the $o-b of the -other' so the Church' as a spiritual -other' for-s and gi+es birth to the children of 9od. ,he Christian life resulting fro- %aptis- is not an indi+idual and solitary e.perience. (t is a life in the Church and by the Church. As St. 7aul e.presses it4 ;,hrough faith in Christ Jesus you are all no$ 9odAs sons; C( Corinth. #4/D. %aptis- does not first of all establish an indi+idual relationship $ith Christ' and then accidentally -a&e one a -e-ber of His body' the Church. (t is the other $ay around. ,he baptiBed person is first -ade a -e-ber of the Church' and thus he is incorporated into Christ. %aptis- is social by nature. 2e are -ade -e-bers of ChristAs body before being established in our indi+idual relationship $ith Christ4 ;2e' too' all of us ha+e been baptiBed into a single body by the po$er of a single Spirit' Je$s and 9ree&s' sla+es and free -en ali&e< $e ha+e all been gi+en drin& at a single source' the one Spirit.; C( Corinth. #4 ED S&onsors (n %aptis-' infants are incorporated into Christ' not through an act of their o$n $ill' but through an act of the sponsor $ho represents the Church and assu-es responsibility for the

spiritual education of the infant. ,he parents' of course' -ust consent to the baptis-< the Church refuses to baptiBe anyone against his or her $ill' or e+en to baptiBe an infant unless there is so-e guarantee that the child $ill be raised in the faith. ,he sponsors are representati+es of the Church' not representati+es of the parents. ,hey $itness the incorporation of the infant into the fello$ship of Christ. (t -ay be as&ed $hy should a child be baptiBed $hen he has nothing to say about it@ 2ell' $hy should a child be fed@ (s he as&ed his ad+ice before he is gi+en the fa-ily na-e@ (f he recei+es the na-e of the fa-ily' the fortune of the fa-ily' the ran& of the fa-ily' the inheritance of the fa-ily' $hy should he not also recei+e the religion of the fa-ily@ (n our o$n country $e do not $ait until children are t$enty?one and then allo$ the- to decide $hether or not they $ant to beco-e A-erican citiBens' or $hether they $ant to spea& the English language. ,hey are born A-ericans< so $e in %aptis- are born -e-bers of the :ystical %ody of Christ. (f one $aits until he is t$enty?one before learning so-ething about his relation to the 6ord 2ho redee-ed hi-' he $ill ha+e already learned another catechis-' the catechis- of his passions' his concupiscences' and his lusts. E*orcisms ,hough the Hebre$s had passed through the Red Sea' they $ere' ne+ertheless' follo$ed by the Egyptians< so too' though a person is baptiBed' he is still follo$ed by Satan throughout his life. ,hat is $hy the baptiBed person is as&ed to renounce Satan and all of his seductions. ,his renouncing of Satan has as its parallel the attach-ent to Christ or the transfer fro- one -aster to another. (n %aptis- today' the cere-onies of e.orcis- follo$ rapidly upon one another' and thereby ha+e lost the significance $hich they had in the early Church $hen they $ere separated by se+eral $ee&s. ,his e+il that the baptiBed are in+ited to co-bat' is not >ust a -oral force or a +ague &ind of paganis-< it is a cos-ic reality' for the de+il is' as 3ur 6ord said' the prince of this $orld. ,hat is $hy e+en before the Church begins the baptis- of a person' it blesses $ater' oil' and salt' in so-e instances e+en $ith e.orcis-s' in order to snatch the- out of the po$er of Satan. ,here is a triple renouncing of Satan $hich corresponds to the threefold profession of faith4 Guestion4 5o you renounce Satan@ Ans$er4 ( do renounce hi-. Guestion4 And all his $or&s@ Ans$er4 ( do renounce the-. Guestion4 And all his allure-ents@ Ans$er4 ( do renounce the-. ,his =uestion has reference to the $ords of St. 7aul to the Ro-ans4 ;6et us abandon the $ays of dar&ness' and put on the ar-or of light; CRo-. E4 #D. ,hus the triple profession of faith acco-panies the triple renouncing of Satan' and is bound to a gesture< na-ely' the anointing $ith the oil of catechu-ens. ,he one $ho baptiBes dips his thu-b in oil' and then traces a cross on the breast and bet$een the shoulders of the one to be baptiBed. For-erly the oil $as rubbed all o+er the body. ,his $as also done on athletes $ho $ere engaging in so-e sport in the arena' but here the signification is spiritual' for it is the beginning of a spiritual co-petition C( Corinth. !4 #/?#)D. ,he e.orcis-s loo& both to the future' as $ell as to the past' to re-ind the catechu-en that the struggle against the forces of Satan is a confrontation of 9od and the de+il' the de+il see&ing to dispute the souls $hich 3ur 6ord $on' as he te-pted 3ur 6ord in the desert. (n the early Church' the renouncing of Satan $as done facing the $est. ,his is because the $est is $here the light of the sun disappears< therefore' it $as regarded e+en by the

ancient 9ree&s as the place of the gates of Hades< also' because Christ on the 6ast 5ay said He $ould co-e fro- the east to the $est4 ;2hen the Son of :an co-es' it $ill be li&e the lightning that springs up fro- the east and flashes across to the $est; C:att. #/4#)D. ,he baptis-al liturgy of :ilan reads4 ;Ye $ere turned to the east for he $ho renounced the de-on turns hi-self to Christ. He sees Hi- face to face.; (n the e.orcis-' the priest says4 ;( e.orcise you' unclean spirit' in the na-e of the Father' of the Son' and of the Holy Spirit. Co-e forth' fro- this ser+ant of 9od Hna-eI for He co--ands you' spirit accursed and da-ned' He 2ho $al&ed upon the sea and e.tended His right hand to 7eter as he $as sin&ing. ,herefore' cursed de+il' ac&no$ledge your conde-nation and pay ho-age to the true and li+ing 9od< pay ho-age to Jesus Christ' His Son' and to the Holy Spirit' and depart fro- the ser+ant of 9od Hna-eI' for Jesus Christ' 3ur 6ord and our 9od' has called hi- HherI to His holy grace and blessing' and to the font of %aptis-.; 2hen the priest signs the forehead $ith his thu-b in the for- of a cross' he says4 ;,hen ne+er dare' cursed de+il' to +iolate the sign of the cross $hich $e are -a&ing upon his HherI forehead through Christ 3ur 6ord.; ,he +arious e.orcis-s' the laying on of hands' breathings' and sign of the cross are done in the +estibule of the Church. ,he second act of the cere-onies ta&es place at the entrance of the baptistry. ,he e+il spirit has no authority in the holy place< that is $hy the final e.orcis- of the de+il is at the entrance. The Bo!% in Ba&tism %ecause the body is to beco-e by %aptis- the te-ple of 9od' because 9od d$ells in it' it is fitting that it ha+e an i-portant role in the sacra-ent. Each of the senses are spiritualiBed in the sacra-ents4 hearing' taste' touch' s-ell' and sight. ,he ears of the baptiBed person are touched $ith the $ords' ;%e thou opened.; ,he Hebre$ $ord 3ur 6ord used in opening the ears of the deaf -an $as ;Ephpheta.; ,he assu-ption is that the person up to this -o-ent has been deaf to the hearing of the $ord of 9od. No$ his ears are opened' so that he can understand the $ord of 9od' and the confidences $hich 9od e.changes $ith hi- about the Kingdo- of Hea+en. ,asting is testing. %efore food goes into the sto-ach' it passes through the laboratory of the -outh for either appro+al or disappro+al. (n the spiritual order' the taste is not for body?food' but soul?food< the -aterial ele-ent here used as a sy-bol for tasting 5i+ine 2isdo- and the Eucharist is salt. 7lacing salt on the tongue of the candidate for %aptis-' the Church says4 ;Satisfy hi- HherI $ith the %read of Hea+en that he HsheI -ay be fore+er fer+ent in spirit' >oyful in hope' Bealous in your ser+ice.; Scripture bids us4 ;Ho$ gracious the 6ord is. ,aste and pro+e it; C7sa. EE4!D. ,he sy-bolis- is that the truths of faith infused at %aptis- $ill be preser+ed fro- error< that the person -ay reflect the sa+or of Christ in his life' and this taste of salt -ay be con+erted into a yearning for the %read of 6ife' the Eucharist' $hich is the end of all the sacra-ents. 2hen the faith is gone' e+erything is gone' as 3ur 6ord $arned4 ;You are the salt of the earth< if salt loses its taste' $hat is there left to gi+e taste to it@ ,here is no -ore to be done $ith it' but thro$ it out of doors for -en to tread it under foot.; C:att. 14 ED ,he body' during the cere-ony' is touched in three places $ith oil4 on the breast' bet$een the shoulders' and on the head. ,he first t$o anointing are $ith the oil of catechu-ens' the last $ith chris-. ,he sign of the cross is -ade on the breast $ith oil to indicate that the heart -ust lo+e 9od< bet$een the shoulders to re-ind us that $e are to carry the Cross of Christ< on the head' as a sign of eternal election in Christ 3ur 6ord.

,he ;Apocalypse'; describing the end of the $orld' says the destroying angel $as ;to attac& -en' such as did not bear 9odAs -ar& on their foreheads; CApoc. !4/D. ,he elect $ill be &no$n' because they ha+e already been signed and ha+e li+ed up to all the Cross co--its the- to in this life. ,he last anointing $ith chris-' $hich ta&es place after %aptis-' is the sy-bol of the Holy Spirit. (n the 3ld ,esta-ent' oil $as poured upon the head of the priest CE.. #!4)D' and upon &ings C( Kings *4 D' to render the- holy unto the 6ord. 7ulled out of the po$ers of dar&ness by %aptis-' the Christian is no$ transported into the light of 9od and into His &ingdo-< that is $hy he beco-es royal. St. 6eo bade the faithful4 ;RecogniBe' 3 Christian' thy dignity.; 2e associate goodness $ith s$eet odors and badness $ith foul odors. 2e ha+e a ;nose; for detecting the healthy and the unhealthy. ,his sense of s-ell is spiritualiBed in %aptis-' and is -ade to sy-boliBe sanctity or holiness. ,he Church spea&s of saints as dying in ;the odor of sanctity.; So-e?ti-es their bodies after death gi+e forth a s$eet odor. ,he saintly Cure of Ars $ould $al& along a line of se+eral hundred persons $aiting to go to confession. He $ould pic& out one here and there and put the- first in line. 2hen as&ed ho$ he could do it' he ans$ered4 ;( can s-ell sin.; As the Church signs the nostrils of the catechu-en' she says4 ;( sign you on the nostrils that you -ay percei+e the s$eet fragrance of Christ.; ,he eyes of the candidate are anointed' as the Church says4 ;( sign you on the eyes that you -ay see 9odAs glory.; %y this is sy-boliBed a ne$ &ind of +ision4 the things of 9od in addition to the things of earth4 ;Fi. CyourD eyes on $hat is unseen' not on $hat $e can see. 2hat $e can see lasts but for a -o-ent< $hat is unseen is eternal; C(( Corinth. /4 0D. 3ur %lessed 6ord spo&e of so-e $ho had eyes and yet $ere blind' because they had no faith4 ;Ha+e you eyes that cannot see@; C:ar& 04 0D. As a further e.a-ple of the role of +ision' a lighted candle is gi+en to the one baptiBed. He is bidden to recei+e this burning light' and &eep the grace of his baptis- $ithout bla-e. ,his refers to the $ords of 3ur 6ord4 ;Your light -ust shine so brightly before -en that they can see your good $or&s' and glorify your Father 2ho is in Hea+en; C:att 14 "D. 2e ha+e the sa-e eyes at night as during the dayti-e' but $e cannot see at night because $e lac& the light of the sun. So there is a difference in persons loo&ing upon the sa-e reality' such as life' birth' death' the $orld. ,he baptiBed person has a light $hich the others do not ha+e. So-eti-es the person $ith the light of faith $ill regard the other person as ignorant or stupid' but actually he is only blind. 3n the other hand' the one $ho is baptiBed -ust not belie+e that his superior insights are due to his o$n reason' or his o$n -erits. ,hey are solely due to the light that has co-e to hi- through Christ. ,here are +arious lights in the $orld4 the light of the sun $hich illu-ines our senses< the light of reason $hich illu-ines science and culture< and the light of faith $hich illu-ines Christ and eternal +erities. The Ba&tism Itself ,he actual -o-ent of %aptis- co-es $hen the priest pours $ater on the head of a person' saying4 ;( baptiBe thee' in the na-e of the Father' the Son' and the Holy Spirit.; ,he personal pronoun ;(; refers not only to the priest' but to Christ 2ho spea&s through the tongue gi+en Hi- by the Church as He spo&e through the tongue gi+en Hi- by :ary. As the portals of the flesh once opened to the life of the hu-an' no$ the $o-b of the Church opens and e.ults4 ;A child is born.;

St. Augustine said this is a greater act than the creation of the $orld' for it blots out our debt of sin to 9od' original sin if it be an infant' original and personal sins if it be an adult. ,he full effects of this act $ill be -entioned later. The "i hte! Can!le an! Ba&tism %ecause the Sacra-ent of %aptis- opened the eyes of the soul to see' it $as called the sacra-ent of illu-ination4 ;Re-e-ber those early days' $hen the light first ca-e to you; CHeb. *4E#D. 3nce asleep to the $onders of Rede-ption' eyes are no$ a$a&e to recei+e Christ' the light of the $orld CJohn 4 !D and to beco-e sons of light C( ,hess. 141D. %ecause %aptis- is the sacra-ent of faith' it is the sacra-ent of light. ,his baptis-al candle in the early Church $as al$ays &ept by the person baptiBed' and $as lighted on the anni+ersary of oneAs baptis- and on feast days' and brought to the church for the Easter +igil and the rene$al of baptis-al +o$s. ,hen later' if the person $as -arried' the candle $as lighted at his $edding. (f he $as ordained' it $as lighted at his ordination' and $hen he died' it $as lighted again as he $ent to his Judge. The White Robe of Ba&tism ,hat the body is no$ the te-ple of 9od is further indicated by putting on a $hite robe after the %aptis- itself. ,oday this is often only a s-all $hite cloth' but its sy-bolis- still re-ains4 ;,he body is for the 6ord.; (n the ,ransfiguration' 3ur %lessed 6ordAs gar-ent $as $hite C:att. )4#D as a sy-bol of holiness and purity. 2hite $as the color of the +est-ents in the 3ld ,esta-ent. (t $as the color of the +eil $hich di+ided the sanctuary. (t $as the attire of the high priest. (t $as the color of festi+ity CEccles. !40D' and of triu-ph CApoc. "4#D' and a sy-bol of glory and -a>esty C:att. #04ED. ,he prayer that is said at %aptis- is a petition that this gar-ent be &ept $ithout stain4 ;Recei+e this $hite gar-ent. Ne+er let it beco-e stained' so that $hen you stand before the >udg-ent seat of 3ur 6ord you -ay ha+e life e+erlasting.; 5ante' in his practical &no$ledge of hu-an nature' &no$ing that -any do not &eep it sinless' described purgatory as a ;place $here $e go to $ash our baptis-al robes.; ,he $hite robe further sy-boliBes the reco+ery of the +est-ent of light $hich $as -anAs before the Fall. As 9regory of Nyssa said4 ;,hou hast dri+en us out of paradise and called us bac&< ,hou hast ta&en a$ay the fig lea+es' that gar-ent of our -isery' and clothed us once -ore $ith the robe of glory.; %ecause %aptis- in the early Church $as by i--ersion' there $as an additional sy-bolisattached to the ne$ gar-ent that $as put on' na-ely' to signify the entirely ne$ life that ca-e to one after one $as ;buried $ith Christ in His 5eath; CRo-. "4/D. ,he neophyte did not resu-e the clothing he had ta&en off. He put on a ne$ $hite gar-ent' $hich he $ore at all ser+ices during the entire Easter octa+e. A $ee& later' in the early Church' there $as ;the sabbath of the re-o+al of $hite robes.; ,hese $ere sole-nly ta&en off and deposited in the treasury of the baptis-al Church. Effects of Ba&tism ,he first effect of %aptis- is the restoration to friendship $ith 9od $hich $as lost by original sin. ,he baptiBed person is -ade a parta&er of the di+ine nature and' therefore' a sharer in di+ine life. ,here is -ore difference bet$een a soul in the state of grace $hich begins in %aptis- and a soul not in the state of grace than there is bet$een a baptiBed person in the state of grace on this earth and a soul in glory in hea+en. ,he relation of the first t$o is the relationship bet$een a crystal and an elephant4 one cannot beget the other. ,he second relationship is that of an acorn and an oa&. ,he acorn has the potential of beco-ing an oa&< the baptiBed person in grace has the potential to en>oy the glory of 9od.

,hat is $hy %aptis- is said to -a&e the person a ne$ creature4 ;(n fact' $hen a -an beco-es a ne$ creature in Christ' his old life has disappeared' e+erything has beco-e ne$ about hi-; C(( Corinth. 14 )D. ,his sharing of the di+ine nature -a&es us the adopted sons of the eternal Father. Just as Christ is the 5i+ine Son (ncarnate< so $e beco-e adopted children' as distinct fro- the natural Son4 ;%ut all those $ho did $elco-e hi-' He e-po$ered to beco-e the children of 9od.; CJohn 4 #D ;,hose $ho follo$ the leading of 9odAs Spirit are all 9odAs sons.; CRo-. 04 /D ,he 5auphin' the father of 6ouis J8(' ga+e a lesson on the effect of %aptis- to his t$o sons. ,hey had been baptiBed as infants but in e-ergency. (t $as only years later' $hen they had reached the age of reason' that the cere-onies $ere perfor-ed. (--ediately after %aptis-' it $as noted that the na-es of the t$o children $ere registered after a co--on laborer about the palace. ,he royal father said4 ;See' -y children' in the eyes of 9od' -en of all conditions are e=ual. (n His sight' faith and +irtue are all that -atters. 3ne day you $ill be greater than this child in the eyes of the $orld< but if he is -ore +irtuous than you' then he $ill be greater than you in the sight of 9od.; ,his li&eness to 9od or the unli&eness $ill be the deter-inant of our future state. A -other &no$s her daughter is her o$n because that child shares her nature< a -other also &no$s the child ne.t door is not her o$n because of the di+ersity of nature and parentage. So it $ill be $ith Christ on the last day. He $ill loo& into a soul and see His di+ine rese-blance and say4 ;Co-e' ye blessed of :y Father. ( a- the Natural Son and you are the adopted children;< but to those $ho ha+e not that li&eness' Christ $ill say4 ;( &no$ you not;??and it is a terrible thing not to be &no$n by 9od. Another effect is incorporation in the :ystical %ody of Christ. %aptis- is not >ust a bond e.isting bet$een the person and Christ4 to be united to Christ is to be united $ith the Church' for the Church is His body. ,he Church is not an organiBation' but an organis-. As circu-cision $as an incorporation into the spiritual body of (srael' so %aptis- is incorporation into the spiritual body of the Church. A physical body is -ade up of -illions of cells' and all of these coordinate and cooperate into a unity' than&s to the soul $hich organiBes the-' the in+isible -ind $hich guides the-' and the +isible head $hich directs the-. So too' all the baptiBed are incorporated into the :ystical %ody' than&s to the Holy Spirit $hich +i+ifies it< than&s to the in+isible head' Christ' 2ho rules the organis- of the Church< and than&s to the +isible head' its 8icar of Christ' $ho directs it on earth. ,he t$o -ost co--on errors concerning the Church are these4 C D the belief that Christians ca-e first and then the Church< and C#D that to >ustify the Church one -ust go to the Ne$ ,esta-ent??$hich antedated the Church. (n regard to the first error' the Christians did not co-e before the Church. ,he physical body of Christ $as the beginning of the Church' and the Apostles constituted its first prolongation. ,he Church' or the body of Christ' $as not co-posed of the $ill of indi+idual Christians< the latter $ere not first brought to 3ur 6ord and then inducted in so-e $ay into the Church. ,he Church has its origin not in the $ill of -an' nor in the flesh of -an' but in the $ill of Christ' 3ur 6ord. ,he Apostles $ere the -inisters of the 6ord Hi-self. ,he $orld is called into the Church' but the $orld does not -a&e the Church by sending -en into it. Regarding the second error' the Church $as in e.istence throughout the entire Ro-an E-pire' before a single boo& of the Ne$ ,esta-ent $as $ritten. 6ong before St. 7aul $rote any of his epistles' he said that he had ;persecuted the Church.; ,he Church $as in

e.istence before he $rote about it so beautifully. ,he 9ospel ca-e out of the Church< the Church did not co-e out of the 9ospel. %ecause %aptis- -a&es us a cell in the body of Christ' it is called the door of the Church. Each ne$ generation of baptiBed Christians is ta&en up into that already e.isting unity. St. 7eter' changing the analogy' describes those $ho are inducted into the Church as li+ing stones4 ;5ra$ near to Hi-< He is the li+ing antitype of that stone $hich -en re>ected' $hich 9od has chosen and priBed< you too -ust be built up on Hi-' stones that li+e and breathe' into a spiritual fabric.; C( 7eter #4/' 1D ,he +ery fact that the cere-ony of %aptis- begins outside of the Church' or at the door of the Church' and that the adult to be baptiBed is led in by a stole' confir-s the fact that the unbaptiBed is not yet a -e-ber of the Church. The Infusion of +irtues Another effect is the infusion of +irtues. A +irtue is so-ething li&e a habit. ,here are t$o &inds of habits4 infused habits' such as the infused habit of s$i--ing $hich a duc& has $hen it is born< and ac=uired habits' such as playing the +iolin or spea&ing a foreign language. %aptis- infuses se+en +irtues into the soul' the first three of $hich relate to 9od Hi-self' na-ely' faith' hope' and charity. 2e are thus enabled to belie+e in Hi-' hope in Hi-' and lo+e Hi-. %ut four other +irtues' called -oral +irtues' are related to the -eans of attaining 9od< these are prudence' >ustice' fortitude' and te-perance. %y the right use of things for 9odAs sa&e' by paying our debts to 9od' by being bra+e about $itnessing our faith and te-perate about e+en the legiti-ate pleasures of life' $e reach 9od -ore =uic&ly. 3ne of the reasons there is little difficulty in con+incing children of the e.istence of 9od and the di+inity of the Church is that they already ha+e the gift of faith infused in their souls at the -o-ent of %aptis-. ,his faith' ho$e+er' re=uires practice and intellectual fortification. (f one $o&e up suddenly and beca-e endo$ed $ith the gift of playing the organ' he $ould still ha+e to practice to retain the gift. So' e+en though the gift of faith is infused' it ne+ertheless re=uires practice. (n the adult' %aptis- de-ands faith' but faith supposes that one has already recei+ed the $ord of 9od4 ;3nly' ho$ are they to call upon hi- until they ha+e learned to belie+e in hi-@ And ho$ are they to belie+e in hi-' until they listen to hi-@; CRo-. *4 /D (t -ay be as&ed $hy adults $ho already ha+e the faith are said to need %aptis-. (f the adult is already >ustified by faith' %aptis- is necessary in order that he -ay be incorporated +isibly and sacra-entally to Christ in His Church. Further-ore' they recei+e' in +irtue of %aptis-' a fuller grace. (n the case of children' the habit of +irtue beco-es a conscious act later on. ,he faith is not >ust a profession of doctrine' but is the co--it-ent to 3ur 6ord and Sa+ior. Another effect' $hich is closely bound up $ith grace' is the ind$elling of the ,rinity in our souls' fro- $hich arises a triple relationship $ith the 9odhead. First is the relationship $ith 9od the Father. ,he baptiBed -ay no$ say ;3ur Father.; %y nature' $e are only creatures of 9od< by %aptis-' $e are sons4 ;,he spirit you ha+e no$ recei+ed is not' as of old' a spirit of sla+ery' to go+ern you by fear< it is the spirit of adoption' $hich -a&es us cry out' Abba' Father.; CRo-. 04 1D

2e also ha+e relationship $ith the Son of 9od' 2ho is ;the firstborn of -any brethren; CRo-. 04#!D. ,he baptiBed person $ill' therefore' try to reproduce in his soul the i-age of Christ. As it is put in ;(-itation of Christ;4 ;2ho $ill gi+e -e' 6ord' to find You and You alone' and to offer You -y $hole heart...You in -e' and ( in You' and therefore together' e+er-ore to d$ell.; Finally' there is union $ith the Holy Spirit. At the -o-ent of %aptis- the priest says' ;5epart' unclean spirit' and gi+e place to the Holy Spirit.; St. John $rites4 ;,his is our proof that $e are d$elling in Hi- and He in us< He has gi+en us a share of His o$n Spirit; C( John /4 ED. ,he Spirit $ithin us is a -o+ing Spirit' illu-ining the -ind and strengthening the $ill to sanctify oursel+es and others4 ;Nor does this hope delude us< the lo+e of 9od has been poured out in our hearts by the Holy Spirit' $ho- $e ha+e recei+ed.; CRo-. 14/D ,he $orld' therefore' is di+ided into the ;once born; and the ;t$ice born;4 bet$een the sons of the old Ada-' and the sons of the ne$ Ada-' Christ< bet$een the unregenerate and the regenerate. ,here is a real ine=uality in the $orld. ,here are ;superior; and ;inferior; peoples' but the basis of distinction is not color' race' nationality' or $ealth. ,he superior people of the earth are the super-en' the 9od-en< the inferior people are those $ho ha+e been called to that superior state but' as yet' ha+e not e-braced it. %ut the reborn -ust follo$ the la$s of di+ine life' for $hich the 6ord has prepared other sacra-ents.

II' THE SACRAMENT O( CON(IRMATION

(n the biological order' a creature -ust first be born' then it -ust gro$. (n the supernatural order of grace' di+ine life is born in the soul by %aptis-< then it -ust gro$ ;in age and grace and $isdo- before 9od and -en.; ,he soul $ho recei+es the sacra-ents of %aptis- and Confir-ation is born spiritually and -atures spiritually. (t recei+es citiBenship in the Kingdo- of 9od and is inducted into 9odAs spiritual ar-y and the lay priesthood of belie+ers. ,his soul is ;born of the 8irgin :ary;??the Church??and begins its apostolate as 3ur 6ord began his preaching after the descent of the Holy Spirit at His baptis- in the Jordan. Confir-ation' li&e e+ery other sacra-ent' is -odeled upon Christ' and reaffir-s so-e aid or gesture in His life. (t is bound up $ith 3ur 6ordAs %aptis- in the Jordan $hen the Holy Spirit descended upon Hi- in the for- of a do+e. 3ur 6ord had a double priestly anointing corresponding to t$o aspects of His life4 the first' the (ncarnation' -ade Hi- capable of beco-ing a +icti- for our sins' because He then had a body $ith $hich He could suffer. As 9od He could not suffer< as :an He could. ,his first aspect cul-inated in the 7assion and Resurrection' $hich one participates in by %aptis-. %ut the sacra-ent of Confir-ation is particularly a participation in the second anointing of 3ur 6ord' that of the co-ing of the Spirit in the Jordan' $hich ordained Hi- to the -ission of preaching the apostolate. ,his reached its cul-ination on 7entecost' $hen He filled His Church??His :ystical %ody??$ith His Spirit. 7entecost is to the Ne$ ,esta-ent $hat the gift of the la$ is to the 3ld ,esta-ent' only it is -ore perfect.

,he descent of the Holy Spirit on Christ in the Jordan had a double effect on 3ur 6ord. (t prepared Hi- for co-bat4 ;Jesus returned fro- the Jordan full of the Holy Spirit' and by the Spirit He $as led on into the $ilderness' $here He re-ained forty days' te-pted by the de+il.; C6u&e /4 D (t prepared Hi- for preaching the Kingdo- of 9od4 ;,he Spirit of the 6ord is upon -e< He has anointed -e' and sent -e out to preach the gospel to the poor' to restore the bro&enhearted< to bid the prisoners go free' and the blind to ha+e sight< to set the oppressed at liberty' to proclai- a year $hen -en -ay find acceptance $ith the 6ord.; C6u&e /4 0' !D About three years later' at the 6ast Supper' 3ur %lessed 6ord pro-ised to send the Spirit to His Apostles' disciples' and follo$ers' $hich He did fifty days after the Resurrection on 7entecost. (t $ould see- better if 3ur 6ord had re-ained on earth' so that all ages -ight ha+e heard His +oice and thrilled to the -a>esty of His person< but He said it $as better that He lea+e' other$ise the Spirit $ould not co-e. (f He re-ained on earth' He $ould ha+e been only an e.a-ple to be copied' but if He sent the Holy Spirit' He $ould be a life to be li+ed. ,hough 3ur 6ord &ne$ on Holy ,hursday that His Apostles $ere distressed because He spo&e of His approaching death' He consoled the- $ith the ad+antages of His lea+ing this earth and yet re-aining in it' in another $ay4 ;So full are your hearts $ith sorro$ at :y telling you this. And yet ( can say truly that it is better for you ( should go a$ay< he $ho is to befriend you $ill not co-e to you unless ( do go' but if only ( -a&e -y $ay there' ( $ill send hi- to you.; CJohn "4"' )D His perpetual presence' e+en in His glorified state' $ould ha+e li-ited His -oral and spiritual influence. He -ight ha+e beco-e to -an the type of Christ that Holly$ood presents??a celebrity. (nstead of being in our hearts' He $ould only ha+e been in our senses. 2ould -en e+er ha+e thought of spiritual fello$ship $ith Christ' $hen physical fello$ship -ight be had< $hen good and bad $ould ha+e had e=ual perception of Hi-< $hen He $ould be e.ternal to the soul of -an' not internal@ 2here $ould faith be' if $e sa$@ And $ould not the $orld ha+e tried to recrucify Hi-' though that $ould ha+e been i-possible after His Resurrection@ ,hese =uestions are in +ain< 5i+ine 2isdo- said it $as better that He depart fro- the globe for' once in glory' He $ould send His Spirit' ;the ,ruth?gi+ing Spirit to guide you in all ,ruth.; 9reat -en influence the earth only fro- their funeral urns< but He' 2ho ga+e the earth the only serious $ound it e+er recei+ed??the e-pty to-b??$ould rule it at the right hand of the Father through His Spirit. ,his Spirit He sent upon the Church on 7entecost' li&e a soul entering a fetus< che-icals $hich are disparate and disconnected beca-e a li+ing thing. So the Apostles' $ith their indi+idual $hi-s and ignorances' $ere' under the pentecostal fires' fused into the +isible' li+ing' :ystical %ody of Christ. (t is not to the point in a boo& on the sacra-ents to describe this< but it is to the point to say that Confir-ation is a &ind of 7entecost to a baptiBed soul. Christ d$elling in the flesh $ould nor-ally be in one place only at one ti-e' but His Spirit' unbound by fleshy bonds' could co+er the earth' $or&ing on a -illion hearts at once. Nor $ould such hearts be $ithout co-fort at His physical absence' for the Spirit He called ;another Co-forter.;

(t is the Son' Christ 3ur 6ord' 2ho re+eals the Hea+enly Father. 2e $ould ne+er &no$ the -ercy and lo+e of the Father' if He had not sent His Son to $al& this earth and pay our debt for sin. %ut $ho re+eals the Son@ (t is the Holy Spirit. 2e &no$ $hat goes on in other -inds because $e' too' ha+e -inds or souls< $e &no$ $hat goes on in the -ind of Christ because $e are gi+en His Spirit. ,he natural or unbaptiBed -an cannot percei+e the things of 9od' for they are spiritually discerned. As the scientist &no$s nature' so the Christian' than&s to the Spirit' &no$s Christ4 ;He $ill not utter a -essage of His o$n< he $ill utter the -essage that has been gi+en to Hi-< and He $ill -a&e plain to you $hat is still to co-e. And He $ill bring honor to -e' because it is fro- -e that He $ill deri+e $hat He -a&es plain to you. ( say that He $ill deri+e fro- -e $hat He -a&es plain to you' because all that belongs to the Father belongs to -e.; CJohn "4 E? 1D (t is through the Spirit recei+ed in Confir-ation that Christ $al&s the earth again in each obedient Christian< it is through the Spirit that $e are sanctified' co-forted' and taught to pray. ,hese and other $ords of 3ur 6ord about sending the Spirit of ,ruth $ho $ill enlarge our &no$ledge of Hi-' pro+e that the $hole truth is not a+ailable to us in $ritten records. 7entecost $as not the descent of a boo&' but of li+ing tongues of fire. Confir-ation gi+es the lie to those $ho say that ;the ser-on on the -ount is enough for the-.; 3ur 6ordAs teaching' as recorded in the 9ospels' $as i-ple-ented' co-ple-ented' and re+ealed in its deeper -eaning through the spirit of truth He ga+e to His Church. 2e indeed &no$ Christ by reading the 9ospels' but $e see the deeper -eaning of the $ords' and $e &no$ Christ -ore co-pletely $hen $e ha+e His Spirit. (t is only through the Spirit that $e &no$ He is the di+ine Son of 9od and Redee-er of hu-anity4 ;,hose $ho li+e the life of nature cannot be acceptable to 9od< but you li+e the life of the spirit' not the life of nature< that is' if the Spirit of 9od d$ells in you. A -an cannot belong to Christ unless he has the Spirit of Christ.; CRo-. 040' !D %ecause an added -easure of the Spirit is gi+en in Confir-ation' it $as ad-inistered' e+en in the early Church' not by disciples but by Apostles or by the bishops $ho had the fullness of the priesthood. ,he deacon 7hilip $ent to a city of Sa-aria and preached Christ to the-. He con+erted and baptiBed -any. %ut' in order to ;lay hands on the-; or confir- the-' it $as necessary for the Church in Jerusale- to send 7eter and John CActs 041? )D. 6ater on $e read about Confir-ation at Ephesus by the Apostle 7aul4 ;2hen 7aul laid his hands on the-' the Holy Spirit ca-e upon the-; CActs !4"D. A!ministration of the Sacrament ,he candidates &neel $ith hands >oined before the bishop' $ho' e.tending his hands o+er the ones to be confir-ed' says4 ;Al-ighty' e+erlasting 9od' 2ho has deigned to beget ne$ life in these thy ser+ants by $ater and the Holy Spirit' and has granted the- re-ission of all their sins' send forth frohea+en upon the- ,hy Holy Spirit' $ith His se+enfold gifts4 ,he spirit of $isdo- and understanding. A-en. ,he spirit of counsel and fortitude. A-en. ,he spirit of &no$ledge and piety. A-en. Fill the- $ith the spirit of fear of the 6ord' and seal the- $ith the sign

of ChristAs cross' plenteous in -ercy unto life e+erlasting. ,hrough the selfsa-e Jesus Christ' ,hy Son' 3ur 6ord' 2ho li+eth and reigneth $ith ,hee in the unity of the Holy Spirit' 9od eternally. A-en.; 5ipping his thu-b in holy chris-' he confir-s the person saying4 ;HNa-eI ( confir- thee $ith the chris- of sal+ation. (n the na-e of the Father H-a&ing the sign of the crossI and of the Son H-a&ing the sign of the crossI and of the Holy Spirit H-a&ing the sign of the crossI.; ,hen he gi+es the one confir-ed a slight blo$ on the chee&' saying' ;7eace be to you.; 3ther prayers and a penance follo$' all of $hich are destined to -a&e the Christian a $itness' a teacher to an unbelie+ing $orld' and e+en a -artyr' if need be' for the Church. ,$o of the effects and obligations of the Church deser+e special consideration' and this follo$s. The Sacrament of Combat E+ery sacra-ent is related to the death of Christ' but Confir-ation intensifies that rese-blance. %aptis- gi+es the Christian a treasure< Confir-ation urges hi- to fight to preser+e it against the three great ene-ies4 the $orld' the flesh' and the de+il. ,he -ilitary character of the sacra-ent is e+idenced in the follo$ing four sy-bols or acts4 C D ,he forehead is anointed $ith chris- in the sign of the cross. ,he cross' by its nature' e+o&es opposition. ,he -ore one crucifies his passions and re>ects the false teachings of the $orld' the -ore he is slandered and attac&ed. Cal+ary united not only the friends of 3ur 6ord< it also united His ene-ies. ,hose $ho $ere opposed to one another -erged their lesser conflicts for the sa&e of the greater hate. Judas and the Sanhedrin' 7harisees and 7ublicans' religious courts and Ro-an o+erlords??though they despised one another' ne+ertheless they rained co--on blo$s of ha--er and nails on the hands and feet of Christ4 ;(t is because you do not belong to the $orld' because ( ha+e singled you out fro- the -idst of the $orld' that the $orld hates you. CJohn 14 0' !D 2hen the 6ittle Flo$er' St. ,herese' prepared herself for Confir-ation' she sa$ that it i-plied crucifi.ion4 ;( $ent into retreat for Confir-ation. ( carefully prepared -yself for the co-ing of the Holy Spirit. ( cannot understand $hy so little attention is paid to the sacra-ent of lo+e. 6i&e the Apostles' ( happily a$aited the pro-ised Co-forter. ( re>oiced that soon ( should be a perfect Christian' and ha+e eternally -ar&ed upon -y forehead the -ysterious Cross of this ineffable sacra-ent. 3n that day ( recei+ed the strength to suffer' a strength $hich ( -uch needed' for the -artyrdo- of -y soul $as about to begin.; C#D ,he interior grace of the sacra-ent gi+es fortitude and other gifts destined for the battle of the Spirit. ,he Apostles on 7entecost $ere -ade $itnesses to the Resurrection of Christ' and the $ord ;$itness; in 9ree& -eans ;-artyr.; So' in Confir-ation' the Christian is -ar&ed $ith po$er and boldness on the forehead' so that neither fear nor false -odesty $ill deter hi- fro- the public confession of Christ. Cattle are often branded $ith the

o$nerAs na-e< and sla+es or soldiers in the e-perorAs ser+ice $ere tattooed so that they could be easily recogniBed if they e+er deserted the ser+ice. 7lutarch states it $as a custo- to brand cattle that $ere destined for sacrifice' as a sign that they $ere set apart for so-ething sacred. Herodotus tells of a te-ple in Egypt in $hich a fugiti+e -ight ta&e the right of sanctuary4 once he did so' he $as sta-ped' -ar&ed' or tattooed as an indication that he $as the property of 9od and' therefore' $as in+iolable and sacrosanct. ,he spiritual significance of -ar&ing is anticipated4 ;...all ali&e destroy till none is left' sa+e only $here you see the cross -ar&ed upon the-; CEBechial !4"D. 3n the last day' the elect $ill be sealed on their foreheads in the na-e of the 6a-b and of His Father' to protect the- fro- destruction CApoc. )4ED. Confir-ation' then' is the sealing of a person in the ar-y of the 6ord. St. 7aul says4 ;5o not distress 9odAs Holy Spirit' $hose seal you bear until the day of your rede-ption co-es; CEph. /4E*D. CED A slight blo$ on the chee& is gi+en the person confir-ed to re-ind hi- that' as a soldier of Christ' he -ust be prepared to suffer all things for His sa&e. ,o deny oneAs faith for a passing carnal pleasure' or to surrender it under ridicule' is far -ore serious in the eyes of 9od than a soldier deserting his duty. 7eguy' be-oaning a $ant of spiritual bra+ery' $rites4 ;Sha-e upon those $ho are asha-ed. (t is not a =uestion of belie+ing or not belie+ing< it is a =uestion of &no$ing $hat is the -ost fre=uent cause of loss of faith. No cause can be -ore sha-eful than sha-e??and fear. And of all the fears the -ost sha-eful is certainly the fear of ridicule< the fear of being ta&en for a fool. 3ne -ay belie+e' or one -ay not belie+e. %ut sha-e upon hi- $ho $ould deny his 9od to a+oid being -ade a -ar& for $itticis-s. ( ha+e in -ind the poor' ti-orous $retch $ho loo&s fearfully on e+ery side to be sure that there is not so-e high personage $ho has laughed at hi-' at his faith' at his 9od. Sha-e upon the asha-ed. Sha-e i-plies a co$ardice that has nothing to fall bac& upon. Sha-e upon those $ho are asha-ed.; C/D ,he co-bati+e character of Confir-ation is further sho$n by the fact that its ordinary -inister is the bishop' $ho is' as it $ere' a general in the -ilitary of the Church. %ecause Confir-ation gi+es an increase of the Holy Spirit o+er %aptis-' it is fittingly ad-inistered by the one $ho has the fullness of the priesthood. 2hen the bishop e.tends his ar-s o+er those confir-ed' as a successor of the Apostles' he i-itates 7eter and John $ho laid hands on ne$ con+erts of Sa-aria' so that ;they recei+ed the Holy Spirit; CActs 04 D. He also i-itates 7aul at Ephesus4 ;2hen 7aul laid his hands on the-' the Holy Spirit ca-e upon the-; CActs !4"D. ,he bishop is not a hoarder of his authority< he is a dispenser of it' as $as 3ur %lessed 6ord 2ho told His Apostles that they $ere to -a&e disciples of all nations C:att. 04 !?#*D. ,he bishop' as the authority in the Church' incorporates the one confir-ed into adult responsibilities. Fro- no$ on' the one confir-ed does not lead an indi+idual Christian life4 he beco-es co--issioned in the ar-y. Confir-ation is' therefore' the first great -anifestation of the relation established bet$een the authority of the Church and Christian personality. Confirmation Both #ersonal an! Social E+ery sacra-ent has been set as a &ind of balance bet$een the indi+idual and the co--unity. ,he indi+idual is baptiBed' but his %aptis- incorporates hi- into the co--unity of belie+ers??the Church. ,he grace descends into the soul of the indi+idual' but the grace is for the perfection of the :ystical %ody. ,his is true also of the sacra-ent of Confir-ation for' e+en -ore than %aptis-' it orients us to$ard the co--unity or fello$ship of belie+ers. 6o+e is a union by $hich one escapes fro- egotis-. 2hen one

reaches spiritual adulthood' one is open for a $ider lo+e. Children li+e for the-sel+es< adults cease to li+e e.clusi+ely for the-sel+es' particularly those $ho reach the ;perfect age; in the spirit. ,he co-bat of %aptis- $as' $e said' a ;personal; co-bat4 in Confir-ation' the co-bat is ;e. officio; -ilitary' and under the orders of the chief. %aptisis principally the battle against in+isible ene-ies4 in Confir-ation' it is the battle against social ene-ies' such as the persecutors of the Church. ,he -ystical death one undergoes in %aptis- is indi+idual4 in Confir-ation' the -ystical death is co--unal. 2e are prepared to die' to be a -artyr' or a $itness to Christ for the sa&e of the ;body $hich is the Church.; Confir-ation then relates us to the co--unity< that is $hy the Spirit $as gi+en on 7entecost $hen all the Apostles $ere asse-bled together $ith :ary in their -idst. Confir-ation -a&es us soldiers of Christ. Soldiers do not co-e together of and by the-sel+es to constitute an ar-y. Rather' it is the political authority of go+ern-ent $hich su--ons the soldiers and constitutes the- as an ar-y. So it is in Confir-ation. ,he Church does not ha+e a spiritual -ilitary because her -e-bers +olunteer for ser+ice. (t is rather that the Church -a&es the- gro$ spiritually to a point $here they can carry spiritual ar-s and be authoriBed as her co-batants bearing the ;breastplate of >ustice fitted on...the shield of faith...the hel-et of sal+ation...and the s$ord of the spirit; CEph. "4 /' "' )D. The Sacrament of the "a% A&ostolate ,he laity are su--oned by Confir-ation to share in the apostolate of the Church' to be $itnesses to Christ before those $ho &no$ Hi- not' to be prophets or teachers in an unbelie+ing $orld and' together $ith the priesthood' to offer their bodies as a reasonable sacrifice to the Hea+enly Father4 ;You are a chosen race' a royal priesthood' a consecrated nation' a people 9od -eans to ha+e for Hi-self< it is yours to proclai- the e.ploits of the 9od 2ho has called you out of dar&ness into His -ar+elous light.; C( 7eter #4!D ,he laity share in the general priesthood of the Church because all are -e-bers of Jesus the priest< but they do not share in the -inisterial or hierarchical priesthood $hich co-es $ith Holy 3rders' in $hich there is a personal representation of Christ' such as offering the eucharistic sacrifice and absol+ing sins. ,he laity ha+e a double consecration through %aptis- and Confir-ation' $hich gi+es the- a certain participation in the priesthood of Christ. ,he -inisterial or hierarchical priesthood' ho$e+er' has the third and specific consecration fro- Holy 3rders. ,here are thus t$o sorts of priesthood4 the first is e.ternal and reser+ed for the hierarchical priesthood< the second is internal and co--on to all the faithful. ,he person $ho is confir-ed al$ays has a personal and' in so-e instances' a canonical -ission. He has a personal -ission inas-uch as' through his o$n personal contact' he -ust help bring other souls to Christ??>ust as Andre$ brought 7eter' 7hilip brought Nathaniel' the Sa-aritan $o-an brought her to$nspeople' and 7hilip con+erted the eunuch of the Ethiopian court. %ut the -ission gi+en by Confir-ation re=uires a $ider outloo& than the personal $or& of $itnessing and con+erting. (t is not only indi+idual souls' but also the -ilieu' the en+iron-ent??the $hole social order in all its political' scientific' >ournalistic' -edical' legal' recreational' and econo-ic structures $hich also has to be ChristianiBed. ,his canonical -ission of spiritualiBing the $orld in an organiBed $ay is dependent on the hierarchy and the teaching authority of the Church. ,here is so-e co--unication of this

teaching office in the cere-ony of the i-position of hands. ,he laity do not participate in the hierarchy' but they participate in the apostolate of the hierarchy. ,he Apostles and their successors ha+e a di+ine -ission to teach< the laity recei+e fro- the hierarchy a canonical -ission to teach. 2hat -a&es Catholic Action is not the fact that Catholics are organiBed' but that they ha+e recei+ed a -ission to bear $itness to Christ o+er and abo+e their o$n personal $itnessing to Christ in the holiness of their li+es. ,he laity are not >ust the Church taught< they participate in the Church teaching. As 6eo J((( said' the laity cannot arrogate to the-sel+es this authority' but $hen circu-stances de-and it' they ha+e the right to co--unicate to others' as echoes of the -agisteriu- of the Church' that $hich they the-sel+es ha+e learned. And 7ope 7ius J(( addressed a ne$ group of cardinals as follo$s4 ;,he laity -ust ha+e an e+er clearer consciousness' not only of belonging to the Church' but of being the Church< that is' of being the co--unity of the faithful on earth under the guidance of their co--on leader' the 7ope' and the bishops in co--union $ith hi-. ,hey are the Church.; ;,he Acts of Apostles; t$ice sho$s that $hen the disciples $ere scattered by persecution' the laity i--ediately began to preach 9odAs $ord and increase the Church CActs 04/' Acts !4 !D' so-ething that is happening today in persecuted lands. A=uilla and his $ife' 7riscilla' co-pleted the instructions of Apollos CActs 04#"D' and later on beca-e the trusted helpers of St. 7aul CRo-. "4ED. Apollos' $ho ne+er see-s to ha+e recei+ed any -inisterial consecration' $as a +igorous preacher of Christ CActs 04#)' #0D. ,here ha+e e+en been lay-en $ho taught theology. For e.a-ple' John dAAndrea $as professor of canon la$ at %ologna fro- E*# to E/0. 2ilfred 9. 2ard $as professor of dog-atic theology at St. Ed-undAs Se-inary of 6ondon' England' fro- 01 to 010. :ore and -ore' the Church is e-phasiBing the teaching -ission conferred by Confir-ation. (n -ission lands' catechists nu-ber tens of thousands. Abroad and at ho-e' the canonical -ission of teaching is conferred i-plicitly on teachers $hen the bishops appoint the- to parochial schools.

III' THE SACRAMENT O( THE E,CHARIST

A young $ife' $ho had been ta&ing instructions for a year' told the $riter she could belie+e e+erything in the faith e.cept the Eucharist. Fpon in=uiring about her husband' it $as learned that he $as in the 7acific on -ilitary duty. (n ans$er to further =uestions' she ad-itted that she corresponded $ith hi- e+ery t$o days and that she had his photograph before her in the house. 2e argued there $as nothing $anting for perfect happiness. 2hat -ore could she $ant than the constant -e-ory of hi- through the photograph and a $ritten co--unication in $hich heart poured out to heart. %ut she protested that she could ne+er be truly happy e.cept through union $ith her husband. %ut' it $as retorted' if hu-an lo+e cra+es oneness' shall not di+ine lo+e@ (f husband and $ife see& to be one in the flesh' shall not the Christian and Christ cra+e for that oneness $ith one another@ ,he -e-ory of the Christ $ho li+ed t$enty centuries ago' the recalling of His -ercy and -iracles through -e-ory' the correspondence $ith Hi- by reading the Scriptures??all these are satisfying' but they do not satisfy lo+e. ,here -ust be' on the le+el of grace' so-ething uniti+e $ith di+ine lo+e. E+ery heart see&s a happiness outside it' and since perfect lo+e is 9od' then the heart of -an and the heart of Christ -ust' in so-e $ay' fuse. (n hu-an friendship the other person is lo+ed as another self' or the other half of

oneAs soul. 5i+ine friendship -ust ha+e its -utual ;ind$elling;4 ;He $ho d$ells in lo+e d$ells in 9od and 9od in hi-; C( John /4 )D. ,his aspiration of the soul for its ecstasy is fulfilled in the Sacra-ent of the Eucharist. The Eucharist) Sacrifice an! Sacrament ,he Sacra-ent of the Eucharist has t$o sides4 it is both a sacrifice and a sacra-ent. (nas-uch as biological life is nothing but a reflection' a di- echo' and a shado$ of the di+ine life' one can find analogies in the natural order for the beauties of the di+ine. 5oes not nature itself ha+e a double aspect4 a sacrifice and a sacra-ent@ ,he +egetables $hich are ser+ed at table' the -eat $hich is presented on the platter' are the natural sacra-ents of the body of -an. %y the- he li+es. (f they $ere endo$ed $ith speech' they $ould say4 ;Fnless you ha+e co--union $ith -e' you $ill not li+e.; %ut if one in=uires as to ho$ the lo$er creation of che-icals' +egetables or -eats ca-e to be the sacra-ent or the co--union of -an' one is i--ediately introduced to the idea of sacrifice. 5id not the +egetables ha+e to be pulled up by their roots fro- the earth' sub-itted to the la$ of death' and then pass through the ordeal of fire before they could beco-e the sacra-ent of physical life' or ha+e co--union $ith the body@ 2as not the -eat on the platter once a li+ing thing' and $as it not sub-itted to the &nife' its blood shed on the soil of a natural 9ethse-ane and Cal+ary before it $as fit to be presented to -an@ Nature' therefore' suggests that a sacrifice -ust precede a sacra-ent< death is the prelude to a co--union. (n so-e $ay' unless the thing dies' it does not begin to li+e in a higher &ingdo-. ,o ha+e' for e.a-ple' a co--union ser+ice $ithout a sacrifice $ould be' in the natural order' li&e eating our +egetables uncoo&ed' and our -eat in the ra$. 2hen $e co-e face to face $ith the realities of life' $e see that $e li+e by $hat $e slay. Ele+ating this to the supernatural order' $e still li+e by $hat $e slay. (t $as our sins that sle$ Christ on Cal+ary' and yet by the po$er of 9od risen fro- the dead and reigning gloriously in Hea+en' He no$ beco-es our life and has co--union $ith us and $e $ith Hi-. (n the di+ine order' there -ust be the Sacrifice or the Consecration of the :ass before there can be the sacra-ent or the Co--union of the soul and 9od. Relation of Ba&tism an! the Eucharist %aptis- is the initiation to the Christian life' and corresponds in the biological order to the beginning of life. %ut the birth to 5i+ine 6ife co-es only through a death< that is to say' an i--ersion under $ater $hich -ystically sy-boliBes dying and being buried $ith Christ. ,he Eucharist is a sacrifice< it also incorporates us to the 5eath of Christ. %aptis-' ho$e+er' is a -ore passi+e representation of that death' particularly in an infant' $here the $ill of the infant does not sub-it to it' e.cept through the sponsors. ,he Eucharist is a -uch -ore acti+e representation of the death of Christ because the :ass is an unbloody presentation of the sacrificial death of Christ outside the $alls of Jerusale-. ,he Fathers of the Church $ere constantly struc& by the relationship bet$een %aptis- and the Eucharist< the blood and the $ater $hich flo$ed fro- the side of Christ on the Cross had deep significance. 2ater $as the sy-bol of our regeneration and' therefore' beto&ened %aptis-< blood' the price of our Rede-ption' $as the sign of the Eucharist. ,his brings up the =uestion' if there is a relationship to the death of Christ in both sacra-ents' $hat is the difference bet$een the-@ 3ne of the differences is that in %aptisand the other sacra-ents' e.cept the Eucharist' $e are united to Christ si-ply by a participation of His grace' but in the Eucharist' Christ e.ists substantially' and is really and truly present??%ody' %lood' Soul and 5i+inity. (n the Eucharist' -an realiBes -ore fully his incorporation to the 5eath and Resurrection of Christ than in %aptis-. (n the physical order' birth al$ays gi+es rese-blance to parents< but $hen a -other nourishes her child'

there is a ne$ bond established bet$een the child and the -other. So in %aptis-' there is a rese-blance to the 5i+ine nature created' inas-uch as $e are -ade ;other Christs;< but in the Eucharist' $e recei+e the +ery substance of Christ Hi-self. %ecause of the close relationship bet$een the t$o sacra-ents' the Council of :ayence in 1/! directed pastors to ad-inister %aptis- in the -orning during the course of the :ass' or at least as soon after :ass as possible. ,here is so-e$hat the sa-e relationship e.isting bet$een %aptis- and the Eucharist' as there is bet$een faith and charity or perfect lo+e. %aptis- is the sacra-ent of faith' because it is the foundation of the spiritual life. ,he Eucharist is the sacra-ent of charity or lo+e because it is the re?enact-ent of the perfect act of lo+e of Christ< na-ely' His death on the Cross and the gi+ing of Hi-self to us in Holy Co--union. The Ol! Testament an! the Eucharist (t $ould ta&e pages to re+eal the prefigure-ent of the Sacra-ent of the Eucharist in the 3ld ,esta-ent. :elchisedech offering bread and $ine $as a figure of Christ Hi-self' 2ho chose bread and $ine the night of the 6ast Supper as the ele-ents for both the sacrifice and the sacra-ent. ,he -anna that fell in the desert $as also a sy-bol of the Eucharist' $hich 3ur %lessed 6ord said $as Hi-self4 ;( -yself a- the li+ing bread that has co-e do$n fro- hea+en; CJohn 141 D. St. 7aul' pic&ing up the analogy' said that $hat the Je$s ate in the desert $as a figure of our spiritual food4 ;,hey all ate the sa-e prophetic food.... (t is $e that $ere foreshado$ed in these e+ents C( Corinth. *4E' "D. ,he blood of the paschal la-b' sprin&led on doorposts to preser+e the Je$s frodestruction' $as a sign not yet of a reality' but a figure of the blood of Christ sprin&led on our souls' $hich $ould sa+e us fro- e+il. %ecause the paschal la-b $as a figure of Christ' it $as on the feast of the 7asso+er that 3ur %lessed 6ord ga+e to His Church the Eucharist $hich He had pro-ised o+er a year before at Capharnau-. The Eucharist as a Sacrifice- or the Mass ,he :ass has three i-portant parts4 the 3ffertory' the Consecration' and the Co--union. (n the order of hu-an lo+e' these correspond to engage-ent' the -arriage cere-ony' and the consu--ation of the -arriage. 2hen a -an beco-es engaged to a $o-an' he generally brings her the gift of a precious ring< it is not of tin or stra$' because these represent no sacrifice. Regardless of ho$ -uch he -ight pay for the ring' he $ould still tear off the price tag' in order that his belo+ed -ight ne+er establish any correspondence bet$een the price of the gift and his lo+e. No -atter ho$ -uch he ga+e her' the gift to hi- $ould see- inade=uate. ,he ring is round in order to e.press the eternity of his lo+e $hich has neither beginning nor end< it is precious' because it is a sy-bol of the total readiness to gi+e his $hole personality to the belo+ed. ,he :ass' too' has an engage-ent $hich corresponds to the 3ffertory of the :ass' in $hich the faithful bring gifts of bread and $ine' or its e=ui+alent' that $hich buys bread and $ine. As the ring is a sy-bol of the lo+er offering hi-self to the belo+ed' so too' the bread and $ine are the sy-bols of a person offering hi-self to Christ. ,his is apparent in se+eral $ays4 first' since bread and $ine ha+e traditionally nourished -an and gi+en hi- life' in bringing that $hich $as the substance of his life' he is e=ui+alently gi+ing hi-self. Second' the readiness to sacrifice hi-self for the belo+ed is re+ealed in the bread and $ine< no t$o substances ha+e to undergo -ore to beco-e $hat they are than do $heat and grapes. 3ne passes through the 9ethse-ane of a -ill' the other through the Cal+ary of the $inepress before they can be presented to the %elo+ed on the altar. (n the 3ffertory' therefore' under the appearance of bread and $ine' the faithful are offering the-sel+es to Christ. After the engage-ent co-es the -arriage cere-ony in $hich the lo+er sacrifices hi-self for the belo+ed' and the belo+ed surrenders de+otedly to the lo+er. ,he groo- practically says' ;:y greatest freedo- is to be your sla+e. ( gi+e up -y indi+iduality in order to ser+e

you.; ,he >oining of hands in the -arriage cere-ony is a sy-bol of the transfer of self to another self4 ;( a- yours and you are -ine. ( $ant to die to -yself' in order to li+e in you' -y belo+ed. ( cannot li+e unto you' unless ( gi+e up -yself. So ( say to you' A,his is :y %ody< this is :y %loodA.; (n the :ass' the faithful are already present on the altar under the appearance of bread and $ine. At the -o-ent of the Consecration of the :ass' $hen the priest as Christ pronounces the $ords ;,his is :y %ody; and ;,his is :y %lood'; the substance of the bread beco-es the substance of the body of Christ' and the substance of the $ine beco-es the substance of the blood of Christ. At that -o-ent' the faithful are saying in a secondary sense $ith the priest4 ;,his is -y body< this is -y blood. ,a&e itK ( no longer $ant it for -yself. ,he +ery substance of -y being' -y intellect' and -y $ill??changeK ,ransubstantiateK??so that -y ego is lost in ,hee' so that -y intellect is one $ith ,hy ,ruth' and -y $ill is one $ith ,hy desiresK ( care not if the species or appearances of -y life re-ain< that is to say' -y duties' -y a+ocation' -y appoint-ents in ti-e and space. %ut $hat ( a- substantially' ( gi+e to ,hee.; (n the hu-an order' after the engage-ent and the -arriage is the consu--ation of the -arriage. All lo+e cra+es unity. Correspondence by letter' or by speech' cannot satisfy that instincti+e yearning of t$o hearts to be lost in one another. ,here -ust' therefore' co-e so-e great ecstatic -o-ent in $hich lo+e beco-es too deep for $ords< this is the co--union of body and blood $ith body and blood in the oneness $hich lasts not long' but is a foretaste of Hea+en. ,he -arital act is nothing but a fragile and shado$y i-age of Co--union in $hich' after ha+ing offered oursel+es under the appearance of bread and $ine and ha+ing died to our lo$er self' $e no$ begin to en>oy that ecstatic union $ith Christ in Holy Co--union??a oneness $hich is' in the language of ,ho-pson' ;a passionless passion' a $ild tran=uility.; ,his is the -o-ent $hen the hungry heart co--unes $ith the %read of 6ife< this is the rapture in $hich is fulfilled that ;lo+e $e fall >ust short of in all lo+e'; and that rapture that lea+es all other raptures pain. ,he Sacrifice of the :ass -ay be presented under another analogy. 7icture a house $hich had t$o large $indo$s on opposite sides. 3ne $indo$ loo&s do$n into a +alley' the other to a to$ering -ountain. ,he o$ner could gaBe on both and so-eho$ see that they $ere related4 the +alley is the -ountain hu-bled< the -ountain is the +alley e.alted. ,he Sacrifice of the :ass is so-ething li&e that. E+ery church' in a $ay' loo&s do$n on a +alley' but the +alley of death and hu-iliation in $hich $e see a cross. %ut it also loo&s up to a -ountain' an eternal -ountain' the -ountain of hea+en $here Christ reigns gloriously. As the +alley and the -ountain are related as hu-iliation and e.altation' so the Sacrifice of the :ass is related to Cal+ary in the +alley' and to Christ in hea+en and the eternal hills. All three' Cal+ary' the :ass' and the glorified Christ in hea+en are different le+els of the great eternal act of lo+e. ,he Christ 2ho appeared in hea+en as the la-b slain fro- the beginning of the $orld' at a certain -o-ent in ti-e' ca-e to this earth and offered His 6ife in Rede-ption for the sins of -en. ,hen He ascended into hea+en $here that sa-e eternal act of lo+e continues' as He intercedes for hu-anity' sho$ing the scars of His 6o+e to His hea+enly Father. ,rue' agony and crucifi.ion are passing things' but the obedience and the lo+e $hich inspired the- are not. (n the FatherAs eyes' the Son?-ade?:an lo+es al$ays unto death. ,he patriot $ho regretted that he had only one life to gi+e to his country' $ould ha+e lo+ed to ha+e -ade his sacrifice eternal. %eing -an' he could not do it. %ut Christ' being 9od and -an' could. ,he :ass' therefore' loo&s bac&$ard and for$ard. %ecause $e li+e in ti-e and can use only earthly sy-bols' $e see successi+ely that $hich is but one eternal -o+e-ent of lo+e. (f a -otion picture reel $ere endo$ed $ith consciousness' it $ould see and understand the story at once< but $e do not grasp it until $e see it unfolded upon the screen. So it is $ith the lo+e by $hich Christ prepared for His co-ing in the 3ld ,esta-ent' offered Hi-self on

Cal+ary' and no$ re?presents it in Sacrifice in the :ass. ,he :ass' therefore' is not another i--olation but a ne$ presentation of the eternal 8icti- and its application to us. ,o assist at :ass is the sa-e as to assist at Cal+ary. %ut there are differences. 3n the Cross' 3ur 6ord offered Hi-self for all -an&ind< in the :ass $e -a&e application of that death to oursel+es' and unite our sacrifice $ith His. ,he disad+antage of not ha+ing li+ed at the ti-e of Christ is nullified by the :ass. 3n the Cross' He potentially redee-ed all hu-anity< in the :ass $e actualiBe that Rede-ption. Cal+ary happened at a definite -o-ent in ti-e and on a particular hill in space. ,he :ass te-poraliBes and spatialiBes that eternal act of lo+e. ,he Sacrifice of Cal+ary $as offered up in a bloody -anner by the separation of His blood fro- His body. (n the :ass' this death is -ystically and sacra-entally presented in an unbloody -anner' by the separate consecration of bread and $ine. ,he t$o are not consecrated together by such $ords as ;,his is :y %ody and :y %lood;< rather' follo$ing the $ords of 3ur 6ord4 ;,his is :y %ody; is said o+er the bread< then' ;,his is :y %lood; is said o+er the $ine. ,he separate consecration is a &ind of -ystical s$ord di+iding body and blood' $hich is the $ay 3ur 6ord died on Cal+ary. Suppose there $as an eternal broadcasting station that sent out eternal $a+es of $isdoand enlighten-ent. 7eople $ho li+ed in different ages $ould tune in to that $isdo-' assi-ilate it' and apply it to the-sel+es. ChristAs eternal act of lo+e is so-ething to $hich $e tune in' as $e appear in successi+e ages of history through the :ass. ,he :ass' therefore' borro$s its reality and its efficacy fro- Cal+ary and has no -eaning apart froit. He $ho assists at :ass lifts the Cross of Christ out of the soil of Cal+ary and plants it in the center of his o$n heart. ,his is the only perfect act of lo+e' sacrifice' than&sgi+ing' and obedience $hich $e can e+er pay to 9od< na-ely' that $hich is offered by His 5i+ine Son (ncarnate. 3f and by oursel+es' $e cannot touch the ceiling because $e are not tall enough. 3f and by oursel+es' $e cannot touch 9od. 2e need a :ediator' so-eone $ho is both 9od and :an' 2ho is Christ. No hu-an prayer' no hu-an act of self?denial' no hu-an sacrifice is sufficient to pierce Hea+en. (t is only the Sacrifice of the Cross that can do so' and this is done in the :ass. As $e offer it' $e hang' as it $ere' onto His robes' $e tug at His feet at the Ascension' $e cling to His pierced hands in offering Hi-self to the Hea+enly Father. %eing hidden in Hi-' our prayers and sacrifices ha+e His +alue. (n the :ass $e are once -ore at Cal+ary' rubbing shoulders $ith :ary :agdalen and John' $hile -ournfully loo&ing o+er our shoulders at e.ecutioners $ho still sha&e dice for the gar-ents of the 6ord. ,he priest $ho offers the Sacrifice -erely lends to Christ his +oice and his fingers. (t is Christ 2ho is the 7riest< it is Christ 2ho is the 8icti-. (n all pagan sacrifices and in the Je$ish sacrifices' the +icti- $as al$ays separate fro- the priest. (t -ight ha+e been a goat' a la-b' or a bulloc&. %ut $hen Christ ca-e' He the 7riest offered Hi-self as the 8icti-. (n the :ass' it is Christ 2ho still offers Hi-self and 2ho is the 8icti- to 2ho- $e beco-e united. ,he altar' therefore' is not related to the congregation as the stage to an audience in the theatre. ,he co--union rail is not the sa-e as footlights' $hich di+ide the dra-a fro- the onloo&er. All the -e-bers of the Church ha+e a &ind of priesthood' inas-uch as they offer up $ith the Eternal 7riest this eternal act of lo+e. ,he laity participate in the life and po$er of Christ' for ;,hou hast -ade us a royal race of priests to ser+e 9od; CApoc. 14 *D. ,he e.pression' so-eti-es used by Catholics ;to hear :ass'; is an indication of ho$ little is understood of their acti+e participation' not only $ith Christ' but also $ith all of the saints and -e-bers of the Church until the end of ti-e. ,his corporate action of the Church is indicated in certain prayers of the :ass. For e.a-ple' i--ediately before the Consecration' 9od is as&ed to recei+e the offering $hich ;$e ,hy ser+ants and ,hy $hole household -a&e unto ,hee;< and after the Consecration the faithful again say' ;2e ,hy ser+ants' as also ,hy holy people' do offer unto ,hy -ost e.cellent -a>esty of ,hine o$n gifts besto$ed on us.; All participate' but the closer $e are to the -ystery' the -ore $e beco-e one $ith Christ.

No -an can e+er co-e to the real fullness of his personality by reflection or conte-plation< he has to act it out. ,hat is $hy through all ages -an laid his hand on the best of the herd and destroyed it in order to indicate the offering and surrender of hi-self. %y laying his hands on the ani-al' he identified hi-self $ith it. ,hen he consu-ed it' in order to gain so-e identification $ith the one to $ho- it $as offered. (n the :ass' all the ancient diforeshado$ings of the supre-e sacrifice are fulfilled. :an i--olates hi-self $ith Christ' bidding Hi- to ta&e his body and his blood. ,hrough this destruction of the ego' there is a +oid and an e-ptiness created' $hich -a&es it possible for 5i+inity to fill up the +acuuand to -a&e the offerer holy. :an dies to the past' in order that he -ay li+e in the future. He chooses to be united $ith his 5i+ine King in so-e for- of death' that he -ay share in His Resurrection and glory. ,hus dying he li+es< chastened he is not &illed< sorro$ful he al$ays re>oices< gi+ing up ti-e' he finds eternity. Nothingness is e.changed for e+erything. 7o+erty turns into riches' and ha+ing nothing' he begins to possess all things. The Eucharist as a Sacrament- or Hol% Communion Running through the uni+erse is the la$ that nothing li+es unless it consu-es. 7lant life' obedient to this la$' goes do$n to the earth' eats and drin&s fro- it its $aters' phosphates' and carbonates' and circulates the- through its organis-. ,he ani-al' because endo$ed $ith a higher life than that of the plant' is in still greater need of nourish-ent. (t needs not only the nourish-ent of the -ineral order' the air' the sunlight and the li&e' but also the nourish-ent of plant life. ,he instinct of the ani-al is to see& food. ,he ani-al roa-ing in the field' the fish s$i--ing in the $ater' the eagle soaring in the air' all are in search of daily bread' for $ithout &no$ing it' they ac&no$ledge that life is i-possible $ithout nourish-ent' that life gro$s only by life' and that the >oy of li+ing co-es fro- co--union $ith another &ind of life. %ecause -en' as $ell as ani-als' ha+e bodies' they are under the necessity of feeding these bodies. ,he food for $hich they cla-or is -ore delicate because the hu-an body is -ore delicate. ,he body is not content' as the plant' to ta&e its food fro- the ground' ra$' uncoo&ed' and unseasoned. (t see&s the refine-ent that co-es $ith a higher creature but in doing so' ac&no$ledges the la$ that e+ery li+ing thing -ust nourish itself. :an has a soul' as $ell as a body. ,he spiritual part of hi- de-ands a food $hich is abo+e the -aterial and the physical and the biological. So-e $ould call a halt to the la$' that all life -ust nourish itself' and assert that the soul can find its satisfying food here belo$ $ithout any appeal to a higher life. %ut the bro&en -inds and tortured hearts testify to the fact that nothing can satisfy the soul hunger of -an' e.cept a nourish-ent suited to his soul and its aspirations for the perfect. A canary does not consu-e the sa-e &ind of food as a boa constrictor' because its nature is different. :anAs soul being spiritual de-ands a spiritual food. (n the order of grace' this di+ine food is the Eucharist' or the co--union of -an $ith Christ and Christ $ith -an. ,his is not so-ething contrary to the natural la$' for if the che-ical could spea&' it $ould say to the plant4 ;Fnless you eat -e' you shall not ha+e life in you.; (f the plant could spea&' it $ould say to the ani-al4 ;Fnless you eat -e' you shall not ha+e life in you.; (f the ani-al' plant' and air could spea&' they $ould say to -an4 ;Fnless you eat -e' you shall not ha+e life in you.; 2ith the sa-e logic' but spea&ing fro- abo+e and no$ belo$' because the soul is spiritual' 3ur %lessed 6ord actually says to the soul4 ;E.cept you eat the Flesh of the Son of :an and drin& His %lood' you shall not ha+e life in you.; ,he la$ of transfor-ation $or&s consistently through nature and grace. ,he lo$er transfor-s itself into the higher' the plant transfor-s itself into the ani-al $hen ta&en as food< -an is transfor-ed by grace into Christ $hen he ta&es Christ into his soul' for it is a =uality of lo+e to transfor- itself into the ob>ect that is lo+ed. 2hy should $e be surprised that He gi+es Hi-self to us as food@ After all' if He furnishes food for the birds and the beasts in the natural order' $hy should He not furnish it for -an in the supernatural order@ (f the plant nourishes its seed before it is ripe' and if the bird

brings food to its young before they can fly' shall $e deny to Hi- that $hich $e allo$ to a creature@ ,o e+ery infant at the breast' the -other +irtually says4 ;,a&e' eat and drin&< this is -y body and blood.; ,he -other $ould be untrue to nature if she said' ;,his represents -y body'; &no$ing that it is her body. So too' the 6ord $ould be untrue to fact if He said4 ;,his is not :y %ody and %lood. (t is only a representation or a sy-bol of it.; ,he analogy $ith the -other' ho$e+er' brea&s co-pletely do$n' because here a nourish-ent is on the sa-e le+el' that of the hu-an $ith the hu-an. %ut in the Eucharist' the nourish-ent is on t$o different le+els4 ,he di+ine and the hu-an. ,nion $ith the "ife of Christ (f Christianity $ere only the -e-ory of so-eone $ho li+ed o+er nineteen hundred years ago' it $ould not be $orth preser+ing. (f He 2ho ca-e to this earth is not 9od' as $ell as :an' then $e are dealing -erely $ith the fallible and the hu-an. %ut e+en granting that He is 9od in the flesh' ho$ do $e contact Hi-@ Certainly' not by reading boo&s about Hi-' although they are edifying and instructi+e< ob+iously not by singing hy-ns' though these do help us e-otionally. ,he hu-an heart cra+es contact $ith the belo+ed. (f $e can ha+e contact $ith nature through the food $e eat< if lo$er creation $inds up so-eho$ inside of -y body' $hy should not -eans be pro+ided in order that there -ight be co--union of the soul@ ,his is one of the first effects of Holy Co--union4 $e recei+e fro- Christ $hat $e ga+e to Hi-. 2e ga+e to hi- our hu-an nature??$hen' in the na-e of all hu-anity' :ary ga+e Hi- -anhood' li&e unto us in all things sa+e sin. He di+iniBed that hu-an nature because it $as -ade substantially one $ith His 5i+ine 7erson. (n Co--union' He gi+es it bac& to us' purified' regenerated' ennobled' a pro-ise and a pledge of $hat our nature is to be on the 6ast 5ay in the resurrection of the >ust. 3ur %lessed 6ord -ade it so clear' it is al-ost difficult to understand ho$ one -isses it4 ;As ( li+e because of the Father' the 6i+ing Father $ho has sent -e' so he $ho eats -e $ill li+e' in his turn' because of -e.; CJohn "410D ;...,hat they -ay all be one< that they too -ay be one in us' as thou Father' art in -e' and ( in thee< so that the $orld -ay co-e to belie+e that it is thou $ho has sent -e. And ( ha+e gi+en the- the pri+ilege $hich thou ga+est to -e' that they should all be one as $e are one.; CJohn )4# ' ##D (n the natural order' a li+ing thing assi-ilates its food and incorporates it into its o$n substance. (n the Eucharist' the roles are re+ersed. ,he Eucharist is food for our soul' but the po$er of assi-ilation here belongs to Christ' and it is He 2ho' feeding us' unites us and incorporates us $ith His life. (t is not Christ 2ho is changed into us' as is the food $e eat< it is $e $ho are incorporated in Hi-. 2ith John the %aptist $e say4 ;He -ust beco-e -ore and -ore< ( -ust beco-e less and less.; ,he -o-ent of co--union is that special inti-acy reser+ed to real lo+ers. ,here are three inti-acies in life4 hearing' spea&ing' and touching. 3ur first contact $ith anyone $ho lo+es us is to hear his +oice' our second is to see hi-' the third??and this is reser+ed only for inti-ates??is the pri+ilege of touch. 2e hear of Christ in the Scriptures' $e see Hi- by the eyes of faith' but $e touch Hi- in the Eucharist. He only as&s that $e should purge our consciences of sin and co-e to Hi-' ready to recei+e $hat He $ants to gi+e us for He &no$s that $e need Hi-. Secon! Effect) ,nion $ith the Death of Christ Holy Co--union is incorporation not only to the life of Christ' but also to His death. ,his second aspect is so-eti-es forgotten. St. 7aul -entions it4 ;So it is the 6ordAs death that you are heralding' $hene+er you eat this bread and drin& this cup' until he co-es; C( Corinth. 4#"D.

(n another place' St. 7aul tells us that $e are to fill up in our o$n body that $hich is $anting to the 7assion of Christ. ,o sa+e our souls' the life of Christ -ust be duplicated in our o$n life. 2hat He did in His birth' at Cal+ary' in His Resurrection' and Ascension' $e -ust do. %ut $e cannot enter into those hea+enly blessings e.cept through the touch of the Cross' na-ely' through penance' -ortification' and self?denial' and a death to our egotis-. Hence' the Church insists that $e be in the state of grace in order to recei+e 3ur 6ord in the Eucharist. As a corpse cannot recei+e nourish-ent' so neither -ay one $ithout the di+ine life in his soul recei+e the di+ine nourish-ent. (n addition to this' the Church de-ands a certain a-ount of fasting before Co--union. ,his is to re-ind us that the Eucharist is not only a sacra-ent of life' but also the sacra-ent of -ortification. 3nly $hen $e are sta-ped $ith the sign of the Cross $ill $e be sta-ped $ith the glory of His Resurrection. Fro- the -o-ent of His death on Cal+ary until the end of ti-e $hen He co-es in glory' the dying Christ is continually at $or& representing His death on the altar' and urging us to represent it in our detach-ent fro- the se+en pallbearers of the soul??the se+en capital sins. 2e are the $a. and He is the seal. He $ants to see so-ething of His +icti-hood in us< and it is up to e+ery Christian' therefore' to lead a dying life4 to be -ore hu-ble $hen $e are th$arted' -ore patient $hen things go $rong' dying a little to the $orld and to our selfishness' being e+er happy to ;herald His death in our body until He co-es.; Thir! Effect) Communion $ith the M%stical Bo!% of Christ No one $as e+er so $rong as the professor $ho said4 ;Religion is $hat a -an does $ith his solitariness.; (f -an is solitary' he is li&e a cell that is isolated fro- the body. ,he body can li+e $ithout an indi+idual cell' but the cell cannot li+e $ithout the body. No -an can li+e the di+ine life $ithout so-e incorporation either in fact' or in desire' $ith the :ystical %ody of Christ $hich is the Church. %ut the :ystical %ody of Christ can li+e $ithout an indi+idual -e-ber. 3ur %lessed 6ord described our union $ith Hi-self the night He ga+e the Eucharist' as that of the ;+ine and the branches.; St. 7aul spea&s of us' too' as being -any and yet one because $e all eat the one bread. ,here is no autono-ic indi+idualis- in the Scriptures or in hu-anity. ,he $hole historical e.istence is transfor-ed< that is to say' both hu-anity and the +isible creation. ,he first $as transfor-ed through the (ncarnation< the second' through the sacra-ents and its sy-bols $hich ani-ate personality. As there is a ly-ph $hich passes through the hu-an body' each cell drin&ing of that life< so too' the Eucharist is the 5i+ine ly-ph of the :ystical %ody of Christ on $hich e+ery -e-ber feeds. ,he -e-bers of the Church are not little spiritual islands each cherishing its o$n isolation. 2hat blood plas-a is to the physical body' the Eucharist is to the :ystical %ody?? the bond of its unity4 ;,he one bread -a&es us one body' though $e are -any in nu-ber; C( Corinth. *4 )D. The Tabernacle ,he %lessed Sacra-ent is present in the ,abernacle day and night. ,here Christ d$ells' body' blood' soul' and di+inity' under the sacra-ental appearances of bread. Ho$ do $e &no$ it@ %ecause Christ told us soK (s there any other funda-ental e+idence@ None other than that< but is there any other reason in the $orld as strong as the $ord of 9od Hi-self@ Hence' the Eucharist is abo+e all other sacra-ents??it is the sacra-ent of faith. ,he faithful belie+e that Christ is as really and truly present sacra-entally in the ,abernacle as you are present $hile you read this boo&. (t is this that -a&es the Church different fro- any other building. Not a pulpit' not an organ' not a choir' but Christ is the center. As the tabernacle $as the center of $orship in the 3ld ,esta-ent' so the tabernacle and the altar are the center of $orship in the Ne$ ,esta-ent. 8isitors to the Church say they ;feel the difference'; though they &no$ nothing about the Eucharist' as they -ight feel heat and &no$ not the nature of fire. %ut to the faithful -e-bers of

ChristAs :ystical %ody' here is ChristK %efore His Eucharistic presence' the do$ncast eyes of sin find $ealth of purging tears< here the heart $ounded by betraying lo+es brea&s its silence to the in+itation of the 6i+ing Sa+ior4 ;Child' gi+e :e thy heart.; Here the &nee is hu-bled in genuflection and the heart e.alted in adoration< here priests -a&e their ;Holy Hour; in ans$er to the in+itation of their 6ord in the 9arden. Here is the trysting place of lo+e' for this is the ;bread $hich is co-e do$n fro- hea+en; CJohn "4/ ?#D and $ill re-ain $ith us ;unto the consu--ation of the $orld; C:att. #04#*D. Here E--aus li+es again as His disciples recogniBe Hi- in the brea&ing of the bread.

I+' THE SACRAMENT O( #ENANCE

,he Sacra-ent of 7enance is for spiritual $ounds recei+ed after %aptis-. 3riginal sin $as $ashed fro- the infant in %aptis-' and in the case of the adult' personal sins as $ell. %ut the 6ord is ;practical.; He &no$s that the $hite robe gi+en in %aptis- is not al$ays &ept i--aculate< that the ;>ust -an falleth se+en ti-es a day'; and that the offenses against us should be forgi+en ;se+enty ti-es se+en.; ,herefore' in His -ercy' He instituted a sacra-ent $hich is a tribunal of -ercy for spiritual healing. ,here ha+e been those $ho say that there is no difference bet$een the Sacra-ent of 7enance and psychoanalysis because' in both' the hu-an -ind' $hen disturbed' see&s to thro$ off its burden. ,rue it is that as the hand $ill go to the eye to pro+ide relief fro- a spec&' so the tongue $ill co-e to the aid of the heart to secure relief. As Sha&espeare put it4 ;:y tongue $ill tell the anger of -y heart< 3r else -y heart' concealing it' $ill brea&.; 2e are not here criticiBing the psychoanalytic -ethod' but only the error of saying that there is no difference bet$een it and the Sacra-ent of 7enance. %ut the differences bet$een psychoanalysis and confession are enor-ous. Contrast of #s%choanal%sis an! Confession 7sychoanalysis is the a+o$al of an attitude of -ind< confession is an a+o$al of guilt. ,he first co-es fro- the subconsciousness' the other fro- conscience. A person can be proud of his state of -ind< so-e are proud of being atheists' or i--oral' or gangsters. :any a patient $ill tell a psychiatrist' ;Ha+e you e+er heard a case li&e -ine' 5octor@; 3n the contrary' no one is e+er proud of his guilt. E+en in isolation' the sinner is asha-ed. (t ta&es no courage to ad-it that one is ;-ental; but guiltless< but it ta&es a tre-endous a-ount of herois-' of $hich fe$ are capable' to ta&e the burden of oneAs o$n guilt to Cal+ary and lay oneAs hands at the feet of the Crucified and say4 ;( a- responsible for this.; 7sychoanalysis proceeds according to a theory' and not al$ays one theory. Confession' ho$e+er' is based upon confor-ity or non?confor-ity to the absolute standard of the la$ of 9od. 7sychoanalysis does not agree on a particular theory by $hich a -ental state is to be >udged. ,here are three -ain theories4 one attributes -ental disturbances to se. CFreudD< another to an inferiority co-ple. CAdlerD< and the third to a dri+e to$ard security CJungD. ,he analyst' because he is guided by a theory' is ne+er re=uired to ha+e any -oral fitness for his tas&< his personal ethical right to recei+e confidences is ne+er raised. He -ay be li+ing $ith his si.th $ife' and yet ad+ise people ho$ to be happy in -arriage. %ut in confession' it is different. ,he deli+erances of the penitent are al$ays on the -oral plane??not on the psychological. ,he penitent &no$s that he is before a >udg-ent' not a theory' and that the confessor $ho hears his sins stands in the place of 9od. %ecause the priest is the -ediator bet$een 9od and -an' the Church al$ays as&s that the priest $ho absol+es the penitent be hi-self in the state of grace< that is to say' a participant in di+ine life. ,he a+o$al of guilt' therefore' on the part of the penitent is not sub>ect to the indi+idual $hi-s' theories' idiosyncrasies' and &in&s of the one $ho hears it' but to the di+ine la$' and to the order and the -oral standards of Christ 2ho taught that one -ust be holy to -a&e holy.

A third difference is that in psychoanalysis' there is the probing by an alien or outside -ind< in confession' it is the penitent hi-self $ho is his o$n prosecuting attorney and e+en his o$n >udge. (n analysis' there is often a see&ing out of attitudes to bolster up a theory< but in a spontaneous confession' the penitent analyBes his o$n faults and confesses the$ithout ha+ing the- $ander and riot in ;free association; and then be sub-itted to ;pri+ate interpretation of the subconscious; $hich too& the place of pri+ate interpretation of the %ible. :an naturally accords pardon to others $ho ha+e done in>ury by a si-ple a+o$al of faults' $ithout so-eone else dragging the- out. 3ne indispensable condition of recei+ing pardon in the sacra-ent is this open a+o$al of guilt' such as the prodigal son -ade $hen he returned again to the fatherAs house. Another difference is that $hat is told in the confessional is absolutely secret' and -ay ne+er be di+ulged' or -ade part of a boo&' or turned into a case history' such as is often done $ith the -aterial that is brought out in a psychoanalytic e.a-ination. ,he offenses -an co--its against 9od do not belong to any -an< hence' he -ay not -a&e use of the-. ,he -aterial of confession belongs to 9od' and sins -ay ne+er be re+ealed by the confessor until 9od does so on the 5ay of Judg-ent. ,he confessorAs ears are 9odAs ears' and his tongue -ay ne+er spea& $hat 9od has heard through his ears. Another difference is in the attitude that a person assu-es in confession and psychoanalysis. (n one instance' the -entally disturbed person is on a couch< in confession' he is on his &nees. ,here is a passi+ity about the ad-ission of a -ental state on a couch< but there is a hu-ble acti+ity on the part of one $ho ad-its -oral guilt $hile on his &nees. (n the psychological e.a-ination' there is ne+er any such thing as contrition or satisfaction. (n confession' sorro$ and the -a&ing up for our sins are integral parts of the sacra-ent. 2hen one sees a string of confessional bo.es in a large church' $ith feet protruding frounder the curtains li&e $iggling $or-s' one realiBes that -an has reduced hi-self al-ost to the hu-ble state of the $or-' in order that he -ight rise again' restored to the glorious friendship of the Christ 2ho died for hi-. A final and i-portant difference bet$een psychoanalysis and confession is this4 in psychoanalysis' the ad-ission of -ental states co-es fro- oursel+es< in confession' the i-petus or the desire to confess our sins is fro- the Holy Spirit. ,he night of the 6ast Supper' 3ur %lessed 6ord said that He $ould send His Spirit to con+ict the $orld of sin CJohn "40D. (t is only through the Spirit of Christ that $e &no$ $e are sinners' as $e see our li+es in relationship to the Cross. ,he Holy Spirit su--ons the soul to find its $ay bac& to the shelter of the FatherAs ar-s. 2hen a person is in sin' he is in e.ile fro- ho-e' a d$eller in a foreign land $ho loo&s for$ard to the >oy of return. (t is an urge to share in the >oy of the 9ood Shepherd as he carries bac& the lost sheep and the straying la-b to the sheepfold of the Church. ,he reason this su--ons -ust co-e fro- 9od is that $e are capti+es of sin. Just as a prisoner cannot release hi-self fro- the chafing bars or chains' so neither can the sinner $ithout the po$er of the Spirit. ,o 9od alone belongs the initiati+e in this sacra-ent. (t is His +oice $hich calls us to repentance. 2e -ay -a&e our confessions because our conscience urges us to do so' but the +oice that spea&s to us is the +oice of the Holy Spirit telling us of 9odAs -ercy and lo+e and righteousness. Fnder the i-petus of the Holy Spirit' the soul feels li&e 6aBarus risen fro- the dead. T$o Basic Re.uirements for the Sacrament (n order that there -ight be a Sacra-ent of 7enance' t$o things are re=uired' both of $hich are' fro- a hu-an point of +ie$' al-ost i-possible to find. First' one -ust create the penitent and' secondly' one -ust create a confessor. ,o create a penitent' one -ust ta&e a -an in his pride' en+eloped in a glacial silence' $hich refuses to unburden its guilt' and say to hi-4 ;,hou shalt co-e to a -an and &neel before hi-??a -an $ho is perhaps no better than you are??and you shall tell hi- $hat you hide fro- yourself and your children. You shall tell hi- that $hich -a&es you blush< and you shall do all of this on your &nees.;

Ho$e+er difficult it -ay be to create a penitent $ho $ill confess e+erything $ith a firpurpose of a-end-ent' it is e+en -ore difficult to create the confessor. 2here find one e-po$ered by 9od $ith authority to forgi+e sins@ Ho$ train the hu-an heart to heal the $ounds of others' and then seal his lips fore+er that $hat he has learned as 9odAs representati+e be ne+er re+ealed to -en@ 3nly 9od could bring these t$o creations together' for outside of His po$er and -ercy' $e $ould say4 ;Hu-anity is too proud' you $ill ne+er ha+e penitents;< ;Hu-anity is too indiscreet' you $ill ne+er ha+e confessors.; And yet the sacra-ent e.ists. ,here are penitents because there are confessors' and there are penitents and confessors because Christ is 9od. The Sacrament Deals $ith Sins 2hen a baby is born' it is generally healthy< but as ti-e goes on' it beco-es sub>ect to diseases and organic troubles $hich oppress and tor-ent life. (n the spiritual order' too' though the soul is -ade clean and free fro- all sin by %aptis-' it ne+ertheless contracts stains and spiritual diseases during life. ,hese are &no$n as sins. (f the sin is serious enough to rupture the di+ine life $ithin' then it is called ;-ortal; because it brings death to the life of Christ in the soul. (f the $rong done does not destroy the di+ine life' but only in>ures it' it is called ;+enial.; A serious sin al$ays produces in the soul a three?fold effect. ,he first is self?estrange-ent. A sinner feels in his in-ost being li&e a battlefield $here a ci+il $ar rages. He no longer is a unit but a duality in $hich t$o forces $ithin hi- struggle for -astery. Serious sin estranges the sinner fro- his fello$ -an' because a -an $ho is not at peace $ith hi-self $ill not be at peace $ith his neighbor. 2orld $ars are nothing but the pro>ection' into great areas of the earthAs surface' of the psychic $ars $aging inside of -uddled souls. (f there $ere no battles going on inside of hearts' there $ould be no battlefields in the $orld. (t $as after CainAs -urder of Abel that he as&ed the anti?social =uestion' ;A- ( -y brotherAs &eeper@; ,he -ost serious effect of sin is not alienation fro- self and fro- fello$ -an< it is the estrange-ent fro- 9od. (nas-uch as grace is the di+ine life $ithin the soul' it follo$s that a serious sin is the destruction of that di+ine life. ,hat is $hy the ;Epistle to the Hebre$s; as&s4 ;2ould they crucify the Son of 9od a second ti-e' hold Hi- up to -oc&ery a second ti-e' for their o$n ends@; CHeb. "4"D Sin' therefore' is a second death. ,he -erits $e gained are lost< but those -erits can be regained' than&s to the -ercy of 9od' in the Sacra-ent of 7enance. Institute! b% Christ ,he Sacra-ent of 7enance $as instituted by Christ in the for- of a >udg-ent' for the re-ission' through sacra-ental absolution' of sins co--itted after %aptis- and granted to a contrite person confessing his sins. All through the 3ld ,esta-ent there $as a preparation for this sacra-ent' inas-uch as 9od stro+e to induce -en to ac&no$ledge their sins before Hi-. ,o elicit a confession' 9od said to Ada-4 ;Hast thou eaten of the tree@; 9od said to the first -urderer4 ;2here is thy brother@; (n :osaic legislation' a sinner brought a sin offering' $hich $as burned in a public place' to sho$ that the sinner $as not afraid to ad-it his guilt. ,he prophet' Nathan' heard 5a+idAs confession after his sin $ith %ethsabee' and assigned to hi- a penance. John the %aptist heard the confession of those $ho ca-e to hear hi- preach. ,hese $ere only types and figures of the sacra-ent that $as to co-e' because forgi+eness beca-e possible only through the -erits of 3ur 6ordAs 7assion.

No one =uestions the fact that 3ur %lessed 6ord had the po$er to forgi+e sins. ,he 9ospels record the -iraculous cure of the paralytic at Capharnau-. 3ur 6ord first told the paralytic that his sins $ere forgi+en hi-' $hereupon those round about laughed at Hi-. (n response the Sa+ior told the- that it $as >ust as easy to cure the -an as it $as to forgi+e his sins< so He cured the paralytic4 ;,o con+ince you that the Son of :an has authority to forgi+e sins $hile He is on earth; C:ar& #4 *D. 3ur %lessed 6ord $as saying that 9od in the for- of :an had the po$er to forgi+e sins< that is to say' through the instru-entality of the hu-an nature' $hich He recei+ed fro- :ary' He $as forgi+ing sins. Here is an anticipation of the fact that it is through hu-anity that He $ill continue to forgi+e sins< i.e.' through those $ho are endo$ed $ith sacra-ental po$er to do so. :an cannot forgi+e sins' but 9od can forgi+e sins through -an. 3ur 6ord pro-ised to confer this po$er of forgi+eness' first of all' to 7eter $ho- He -ade the roc& of the Church. He told 7eter that He $ould ratify in hea+en the decisions $hich 7eter too& on earth. ,hese decisions $ere e.plained in t$o -etaphors of ;binding; and ;loosing.; ,he po$er of >urisdiction $as gi+en to the one $ho had the &eys of the &ingdo-. ,his pro-ise -ade to 7eter $as follo$ed up a little later on by one -ade to the Apostles. ,he second pro-ise did not besto$ the pri-acy' for that $as reser+ed to 7eter. 3ur 6ord told the Apostles4 ;( ca-e upon an errand fro- -y Father' and no$ ( a- sending you out in -y turn. 2ith that' he breathed on the-' and said to the-' Recei+e the Holy Spirit< $hen you forgi+e -enAs sins' they are forgi+en' $hen you hold the- bound' they are held bound.; CJohn #*4# ?#ED 3ur 5i+ine Redee-er here says that He $as sent by the Father< no$ He sends the- $ith the po$er to forgi+e or not forgi+e. ,hese $ords i-ply ;hearing confessions'; because ho$ $ould the priests of the Church &no$ $hich sins to forgi+e and $hich sins not to forgi+e if they did not hear the-@ 3ne can be +ery sure that this sacra-ent is not of hu-an institution' for if the Church had in+ented any of the sacra-ents' there is one that it certainly $ould ha+e done a$ay $ith' and that is the Sacra-ent of 7enance. ,his because of the trials that it i-poses upon those $ho ha+e to hear confessions' sitting in the confessional bo. for long hours $hile listening to the terrific -onotony of fallen hu-an nature. %ecause it is a di+ine institution??$hat a beautiful opportunity it is to restore peace to sinners and to -a&e the- saintsK (t -ay be as&ed' $hy did 3ur 6ord de-and a telling of sins@ 2hy not bury oneAs head in oneAs hand&erchief' and tell 9od that one is sorry@ 2ell' if this -ethod of being sorry is not effecti+e $hen $e are caught by a traffic police-an' $hy should it be effecti+e $ith 9od@ Shedding tears in oneAs hand&erchief is no test of sorro$' because $e are then the >udges. 2ho $ould e+er be sentenced to prison' if e+ery -an $ere his o$n >udge@ Ho$ easy it $ould be for -urderers and thie+es to escape >ustice and >udg-ent si-ply by ha+ing a hand&erchief readyK %ecause sin is pride' it de-ands a hu-iliation' and there is no greater hu-iliation than unburdening oneAs soul to a fello$ -an. Such self?re+elation cures us of -any a -oral illness. Hurtful things often hurt -ore if they are shut up. A boil can be cured' if lanced to release the pus< so too is a soul on the path$ay to the FatherAs House $hen it ad-its to its o$n sin and see&s forgi+eness. All nature suggests an unburdening of oneself. (f the sto-ach ta&es a foreign substance into it $hich it cannot assi-ilate' it thro$s it off< so it is $ith the soul. (t see&s deli+erance fro- that $hich troubles it' na-ely the unbearable repartee $ithin. Further-ore' $hen a sin is a+o$ed and ad-itted' it loses its tenacity. Sin is seen in all its horror $hen +ie$ed in relationship to the Crucifi.ion. Suppress a sin' and it beco-es buried' and later on $ill co-e out in co-ple.es. (t is +ery -uch li&e &eeping the cap on a

tube of toothpaste. (f one sub-its it to great pressure' the toothpaste $ill co-e out so-e$here< one does not &no$ $here. ,he nor-al place for it to co-e out is through the top. So too' if $e suppress our guilt or deny it' $e put our -ind under pressure and it creates abnor-alities. ,he guilt does not co-e out $here it ought to be' na-ely' in the sacra-ent. ,hus it $as that 6ady :acbethAs guilt ca-e out in the $ashing of hands. (t should ha+e been her soul that $as $ashed' and not her hands. Confession to a #riest (t -ay be as&ed' $hy confess oneAs sins to a priest@ :aybe he is not as holy as the penitent. ,hat indeed could be. %ut though he is not holier in his person' he is holier in his po$ers' because Christ ga+e this po$er to His Church??only the Church clai-s it' and only the Church e.ercises it. ,he -ayor of a to$n -ay not be as good as so-e of the citiBens' but he has the po$er $hich the citiBens do not< so it is $ith the priest. Further-ore' it is not the priest $ho absol+es4 he is only the instru-ent of Christ. Can -an of and by hi-self forgi+e sins@ NoK Can -an united to 9od forgi+e sins@ YesK ,hat is the $ay Christ the Son of 9od forga+e sins through His hu-an nature. ,hat is the $ay He forga+e the sins of :agdalen< that $as the $ay He forga+e the sins of the paralytic' that $as the $ay He forga+e the sins of the thief on the right. ,hat po$er He ga+e to His Church. %ecause the priest acts in ChristAs na-e' he is bound by the seal of confession. Not e+en under the penalty of death -ay he re+eal sins that are confided to hi- in confession. As a person' he has not heard any sins. ,hey are not a part of his &no$ledge. (t $as Christ 2ho heard the sin and He alone has &no$ledge of it. Suppose a -urderer ca-e into a rectory and confessed to a priest. 3n lea+ing the priest' the -urderer shoo& hands $ith hi-. After the -urderer left' the police entered' found blood on the priestAs hands and accused hi- of the -urder. ,he priest could not say4 ;(t $as the -an $ho >ust $ent out. ( did not do it.; He -ay not -a&e any defense of hi-self' nor -ay a priest outside the confessional e+er spea& to that person about his sins. For e.a-ple' he -ay not say to a penitent $ho- he -eets on the street' ;3h' did you e+er pay bac& the hundred dollars you stole@; (f so-eone stole -oney fro- a dra$er in -y des&' and then ca-e and confessed the stealing of -oney< ( could order the -oney returned' but ( $ould not be per-itted to loc& the dra$er' because that $as infor-ation $hich ( gained in 9odAs sacra-ent. Another reason for confessing sins to a priest is that no one sin is indi+idual. 2e are -e-bers of the :ystical %ody of Christ. (f one -e-ber is unhealthy' the $hole body is unhealthy. (f $e ha+e an earache' the $hole body suffers. No$' e+ery personal sin has a social effect4 all the other cells of the body of the Church are affected because of the defect in this one cell. E+ery sinner is bla-e$orthy' not only in regard to hi-self' but also in regard to the Church' and first and fore-ost to 9od. (f he is e+er to reco+er' it can only be by the inter+ention of the Church' and by an inter+ention of 9od. No -edicine $ill act on a -e-ber of the body' unless the body cooperates in so-e $ay $ith the -edicine. %ecause e+ery sin is against 9od and the Church' it follo$s that a representati+e of 9od and His :ystical %ody -ust restore the sinner again to fello$ship. ,he priest' acting as the representati+e of the Church' $elco-es bac& the penitent to the co--unity of belie+ers. 2hen 3ur %lessed 6ord found the lost sheep' He i--ediately integrated the- again into His floc&4 ;Jesus $as to die for the sa&e of the nation< and not only for that nation s sa&e' but so as to bring together into one all 9odAs children' scattered far and $ide.; CJohn 41#D ,he priest re?establishes the sinner in grace< he restores the sinner to his rights as a son of the Eternal Father< he reconciles hi- not only to 9od' but also to 9odAs society of the Church.

,he social nature of 7enance is seen further in the fact that the penitent recogniBes the right of the :ystical %ody to >udge hi-' since it is through the :ystical %ody he is in relation $ith 9od. Forgi+eness of sin' then' is not >ust a -atter bet$een 9od and our indi+idual souls. (t is the Church $hich has been in>ured by transgressions. ,herefore' our sins are not >ust our concern' they are the concern of the $hole Church??the Church :ilitant on earth and the Church ,riu-phant in hea+en. The E*amination of Conscience %efore the penitent goes into the confessional bo.' there is the e.a-ination of conscience. ,his used to be a daily practice of Christians' and still is a-ong -any. (t $as not e+en un&no$n to the pagans. ,he Stoics' for e.a-ple' reco--ended it. ,he e.a-ination of conscience centers not only on the $rong $e ha+e done' but also on the -oti+ations. 3ur %lessed 6ord' e.a-ining the conscience of the 7harisees' called the- ;$hited sepulchres' clean on the outside' but on the inside full of dead -enAs bones.; He pierced beneath the pretensions and hypocrisies of their prayers' their al-sgi+ings' and their philanthropies' saying they did these things to be seen by -en and to ha+e a hu-an re$ard??and that is the only re$ard they $ill e+er recei+e. So in the e.a-ination of conscience' all the thoughts' $ords' and deeds of the soul are brought to the surface' e.a-ined' and considered in confor-ity $ith the la$ of 9od. 3ne of the differences bet$een psychoanalytic e.a-ination and e.a-ination of conscience is that in the for-er one stands in oneAs o$n light< in the e.a-ination of conscience' one stands in the light of 9od. ,hat is $hy Scripture says' ;Search -y soul' 3 -y 9od.; ,he di+ine light loo&s into the -ind' ta&es the -ind off itself and its o$n false >udg-ents' and -a&es things appear as they really are< at the end' one does not say' ;3h' $hat a fool (A+e been'; but rather' ;9od' be -erciful to -e' a sinner.; A day co-es $hen the abused conscience $ill turn $ith fury and harass its +icti-' tor-enting his $a&ing life and -a&ing his drea-s a poison and his dar&ness a night-are. 2hen night gi+es inner +ision scope' the guilty conscience lies a$a&e fearful of being &no$n in its ugliness. ,here is nothing that so -uch arouses an unhealthy fear as a hidden guilt. As the coc& cro$ed $hen 7eter denied 3ur 6ord' so our nature rises in re+olt against us $hen $e ha+e denied the 6ord of conscience. Sins ha+e a $ay of finding us out. Just as a refusal to study in childhood begets an ignorance in -ature life' so too' sins $hich $e rationaliBe a$ay are thrust do$n into unconsciousness' but so-eho$ they -a&e the-sel+es felt in our health' our -ental attitudes and our general outloo& on life. Alongside e+ery hu-an being there are three pools' each of $hich gi+es a different reflection. 2e loo& into one pool and $e are pleased $ith oursel+es' because in that pool $e see oursel+es as $e thin& $e are. (n the second pool' $e see oursel+es as our neighbor sees us' or as our press clippings re+eal us. (n the third pool' $e see oursel+es as 9od sees us' and as $e really are. (t is into this third pool that e.a-ination of conscience ta&es us' bringing to the surface the hidden faults of the day' disco+ering the $eeds that are cho&ing the gro$th of 9odAs grace' our sins of o-ission and co--ission' the good deeds left undone' the failure to aid a needy neighbor' the refusal to offer a $ord of consolation to one burdened $ith sorro$' and -alicious re-ar&s' lies' acts of dishonesty' and the se+en sins $hich are the ene-y of peace4 self?lo+e' inordinate lo+e of -oney' illicit se.' hate' o+er?indulgence' >ealousy' and laBiness. E.a-ination of conscience also e-braces $hat is called our predo-inant passion. E+ery person has one sin $hich he co--its -ore than another. E.a-ination of conscience roots out all our self?deception' for e+ery person has a little corner in his heart he ne+er $ants anyone to +enture into' e+en $ith a candle. 2e say $e are follo$ing our consciences' $hen actually $hat $e -ean is that $e are -a&ing our consciences' and then follo$ing $hat $e -ade. (t is this &ind of deceit that is un+eiled in the e.a-ination and' by curing us of self? deception' it cures us of depression. 5epression co-es not fro- ha+ing faults' but frorefusing to face the-. 2hat else is self?pity but a total unconcern $ith the interests of others@

(t -ust not be thought that in the e.a-ination of conscience one concentrates on his o$n $ounds< rather he concentrates on the -ercy of 9od. A sic& person thin&s less of his o$n sic&ness than the physician $ho $ill heal hi-. ,he e.a-ination of conscience de+elops no co-ple.' because it is done in the light of 9odAs >ustice. ,he self is not the standard' nor is it the source of hope. All hu-an frailty and hu-an $ea&ness are seen in the light of 9odAs infinite goodness. Sorro$ is aroused' not because a code has been +iolated' but because lo+e has been $ounded. As an e-pty pantry dri+es the house$ife to the ba&ery' so the e-pty soul is dri+en to the bread of life. E.a-ination of conscience' instead of inducing -orbidity' beco-es an occasion of >oy. ,here are t$o $ays of &no$ing ho$ good 9od is4 one is ne+er to lose Hi- through the preser+ation of innocence< the other is to find Hi- again after He has been lost. ,here is no self?loathing' there is only a 9od?lo+ing character about the e.a-ination of conscience. 2e put oursel+es in 9odAs hand as $e $ould put a bro&en $atch in the hand of a $atch -a&er' certain that he $ill not ruin it' but $ill -a&e it function $ell. ,he closer $e get to 9od' the -ore $e see our defects. A painting re+eals fe$ defects under candlelight' but the sunlight -ay re+eal it as a daub. (t is true that $e do find oursel+es =uite unlo+able in the e.a-ination of conscience' but it is this that -a&es us $ant to lo+e 9od because He is the only 3ne 2ho lo+es the unlo+able. 2hen one has finished the e.a-ination of conscience' there -ay be a load to drag into the confessional' $hich is so-eti-es called the ;bo..; (f it is a ;bo.'; it is not 7andoraAs for at the botto- of it is hope. ,hen $e realiBe that $e are bringing it to Christ Hi-self. (t is $onderful to &no$ that there is one place $here $e can taste the freedo- of hea+en' $here a -an can be spared the hypocrisy of -aintaining a pose. ,here co-es the >oy of &no$ing that neither the penitent nor the priest e+er recalls the sin confessed. A shutter drops. So-ething is put into a $ell' and a co+er is laid on it fore+er. (n the early Church' sins $hich $ere co--itted publicly $ere confessed publicly. ,his sur+i+es in the ;Ro-an 7ontifical'; in a cere-ony called ;,he E.pulsion of 7ublic 7enitents on Ash 2ednesday;< another cere-ony is called' ;,he Reconciliation of 7enitents on :aundy ,hursday;< and still another special rite is used for the absolution of those $ho ha+e been publicly e.co--unicated. ,hough public sins in the early Church $ere confessed publicly' secret sins $ere confessed secretly and under the seal. Sorro$ for Sin) Contrition ,he other sacra-ents de-and that the sub>ect has proper dispositions' but they do not constitute the -atter of the sacra-ent. (n 7enance' sorro$ is not only a condition' it is the -atter itself< for $ithout the sorro$ for sin' forgi+eness is not granted. ,he priest gi+es absolution fro- sins in the sacra-ent pro+ided there is sufficient sorro$ of -ind' or contrition' $hich is a hatred of the sin co--itted $ith the resolution not to sin again. ,he $ord contrition is ta&en fro- the 6atin $ord $hich -eans to grind or pul+eriBe< in an applied sense' it -eans being bruised in heart. Contrition is a sorro$ of -ind' not an e-otional outburst or psychological re-orse. ,he prodigal son had gone through -any e-otional stages of re-orse' particularly $hen he $as feeding the s$ine' or realiBing ho$ -uch better the ser+ants in his fatherAs house $ere. %ut the real sorro$ did not co-e until it penetrated his soul $ith the resolution4 ;( $ill arise and go to -y father.; So-eti-es it is said that all a Catholic has to do is go to Confession and ad-it his sins' and he $ill co-e out $hite as sno$ and then continue co--itting the sa-e sins. ,his is a libel upon the sacra-ent for' $here there is no purpose of a-end-ent' there is no sorro$. ,he sins of such a penitent are not forgi+en. ,he sorro$ for sin necessarily includes a resolution not to sin again< this is not -erely a $ish $hich has no relationship to practice. 7art of the

act of contrition contains this a-end-ent4 ;And ( fir-ly resol+e $ith the help of ,hy grace to confess -y sins' to do penance' and a-end -y life. A-en.; (t -eans that here and no$ $e ta&e the resolution not to sin< $e resol+e to ta&e all the -eans necessary for a+oiding sin in the future' such as prayer and staying a$ay fro- the occasions of sin. ,he absolution $ill not be efficacious if there is not in the sorro$ this essential ele-ent' a purpose of a-end-ent. ,his does not i-ply an absolute certitude that no one $ill e+er sin again' for that $ould be presu-ption. ,here are t$o $ays to +erify a fir- purpose4 one is to -a&e up for the sin as soon as possible< for e.a-ple' if one is guilty of sarcastic re-ar&s against a neighbor' to see& the neighborAs pardon or' if one has stolen' to return $hat has been stolen. ,he second is to a+oid the occasions of sin' such as bad reading' e+il co-panions' drin&ing parties' or any act that pre+iously led us into sin. ,here are t$o &inds of contrition4 perfect and i-perfect. %oth are i-plied in the Act of Contrition $hich the penitent says in the confessional4 ;And ( detest all -y sins because ( dread the loss of Hea+en and the pains of Hell'; Hi-perfect sorro$I< ;but -ost of all because they offend ,hee' -y 9od' 2ho art all good and deser+ing of all -y lo+e; Hperfect sorro$I. ,$o &inds of fear ser+e as the basis of distinction bet$een the t$o &inds of contrition or sorro$4 one is a ser+ile fear' the other is a filial fear. A ser+ile fear is a fear of punish-ent' $hich $e >ustly deser+e fro- a -aster $ho- $e disobeyed. Filial fear is the fear that a de+oted son -ight ha+e for a lo+ing father< na-ely' the fear of in>uring hi-. Applying this to contrition' ser+ile fear dra$s us to$ard 9od because of the dread of a punish-ent for sin' na-ely' hell. Filial fear is a dread of being separated fro- 9od' or of offending Hi2ho- $e lo+e. (-agine t$ins $ho had disobeyed a -other in e.actly the sa-e $ay. 3ne of the t$ins runs to the -other and says4 ;3h' :o--y' ( a- sorry ( disobeyed. No$ ( canAt go to the picnic' can (@; ,he other one thro$s her ar-s around the -otherAs nec& and $eeps4 ;(All ne+er hurt you again.; ,he first has i-perfect contrition' the second perfect contrition. 2hich &ind of contrition' perfect or i-perfect' is sufficient in sacra-ental Confession@ (-perfect contrition is sufficient' though it is our belief that -ost penitents are sorry not because of the punish-ent their sins deser+e fro- 9od' but rather because they heartily are sorry for ha+ing recrucified Christ in their hearts. Suppose' ho$e+er' that a person is in a state of -ortal sin and is unable to go to confession< for e.a-ple' a soldier $ho is ordered into battle. 2ould i-perfect contrition then suffice for the forgi+eness of sins@ No' but perfect contrition $ould' if he had the resolution to recei+e sacra-ental confession at the earliest opportunity. ,hat -a&es a $ord about perfect contrition -ore i-perati+e. ,he usual attitude of penitents is to -a&e a personal e=uation bet$een their o$n sins and the Crucifi.ion. Each one says in his heart as he recei+es the sacra-ent4 ;(f ( had been less proud' the cro$n of thorns $ould ha+e been less piercing. (f ( had been less a+aricious and greedy' His hands $ould ha+e been dug less by the steel. (f ( had been less sensual' His flesh $ould not be hanging fro- Hi- li&e purple rags. (f ( had not $andered a$ay li&e a lost sheep' in the per+ersity of -y egotis-' His feet $ould ha+e been less dri+en $ith nails. ( a- sorry' not >ust because ( bro&e a la$4 ( a- sorry because ( $ounded Hi- 2ho died out of lo+e for -e.; 3ur 6ord had to die on the Cross before the abys-al di-ensions of sin could be appreciated. 2e do not see the horror of sin in the cri-es paraded in the press' nor in the great crises of history' nor in the $holesale +iolence of persecutors. 2e see $hat e+il is only $hen $e see 9oodness nailed to the Cross. (f any of us says in our heart' ;( a- not as bad as those $ho crucified Hi-'; $e are forgetting that they did not crucify 3ur 6ord< sin

did. ,hey $ere our representati+es' our a-bassadors' that day at the court of Satan. 2e e-po$ered the- $ith the right to crucify. 3ne loo& at the crucifi.' therefore' is a double re+elationK A re+elation of the horror of sin and the lo+e of 9od. ,he $orst thing that sin can do is not to &ill children or bo-b cities in nuclear $arfare< the $orst thing that sin can do is to crucify di+ine lo+e. And the -ost beautiful thing that 6o+e can do' at the -o-ent of crucifi.ion' is to e.tend to us forgi+eness in the priestly prayer to His hea+enly Father4 ;Forgi+e the-' for they &no$ not $hat they do.; (n perfect contrition' $e beco-e tre-endously i-pressed $ith the infinite endurance of 3ur 6ord to suffer the $orst that e+il can inflict' and then pardon his ene-ies. He certainly did not teach us to be indifferent to sin' because He too& its full conse=uences upon Hi-self. He paid for it' but on the other hand' there $as -ercy $ith that >ustice. He offered forgi+eness in the hope that $e $ould repent out of gratitude for His pay-ent of the debt $hich our sins created. Satisfaction Satisfaction for sins' or $hat is so-eti-es called ;penance'; is distinct fro- sorro$. Fe$ d$ell sufficiently on the difference bet$een being forgi+en and atoning for the sin $hich $as forgi+en. Suppose ( stole your purse in the course of a con+ersation' and then ( said to -yself4 ;2hat a scandal ( a- to this person. ( a- supposed to bring >ustice and the lo+e of 9od' and here ( +iolate 9odAs la$ of >ustice' i-pugn His -ercy' and nail Hi- to the Cross by stealing the purse.; So ( say to you' ;2ill you forgi+e -e@; (n your &indness' you $ould certainly say4 ;( forgi+e you.; %ut you $ould also say so-ething else' $ould you not@ 2ould you not say' ;9i+e -e bac& -y purse@; Could ( really say that ( $as sorry unless ( returned the purse@ ,here is a story told' $hich is sheer i-agination $ith no basis in fact' about a -an $ho ca-e to confession to a priest. 5uring the course of the confession' he stole the priestAs $atch. At the end of the confession' he said to the priest4 ;3h' Father' ( forgot to tell you. ( stole a $atch.; ,he priest' e-phasiBing the necessity of satisfaction' said4 ;You -ust return the $atch to the o$ner.; ,he penitent said4 ;(All gi+e it to you' Father.; ,he priest said4 ;No' ( donAt $ant it. Return it to the o$ner.; ,he penitent said4 ;,he o$ner doesnAt $ant it.; ,he priest said to hi-4 ;2ell' in that case' you can &eep it.; (--ediately one can see so-e of the fallacies. First' there $as no real sorro$ in confession< other$ise' he $ould not ha+e added a sin $hile confessing others. Second' there $as deceit in his satisfaction. ,here -ust al$ays be satisfaction for sin' because e+ery sin disturbs the order of 9od. Sin upsets a balance. (t is to no purpose to say' ;5onAt cry o+er spilled -il&'; >ust because $e happen to ha+e spilled so-eone elseAs -il&. (f $e cannot gather up the spilled -il&' $e can at least pay for the bottle' or buy so-e -ore -il&. At the end of the confession' the priest gi+es to the penitent $hat is called a ;penance'; a certain nu-ber of prayers to say' or fasting' or the gi+ing of al-s' or acts of -ortification' or a $ay of the Cross' or a rosary. All of these are to ;-a&e up; for the sin' and to pro+e that the sorro$ $as sincere. ,his is $hat Catholics call ;saying -y penance; or ;doing -y penance.; 9od does not as& us to -a&e an e.act reparation for our sins' but rather to do it in a proportional -anner. ,his is because the Sacra-ent of 7enance is less a tribunal of strict >ustice than a reconciliation bet$een friends. ,he priest' representing Christ' is not a >udge sentencing a cri-inal to prison. ,he penitent is not an ene-y. He is a reconciled friend' and the reparation' penance' or satisfaction is the $or& of friendship bet$een -e-bers of ChristAs :ystical %ody. ,he penance also has a -edicinal +alue' that of healing the $ounds of the soul' $hich is $hy it has to be perfor-ed in a state of grace. 3ur 6ord forga+e our

sins on the Cross' but He paid for the- in >ustice. 3ur 6ord forga+e the thief on the right' but He did not stop his crucifi.ion. ,he pain the thief endured $as a reparation for his e+il life. 7enance is a sign that $e are applying ChristAs death on Cal+ary to oursel+es. Here the Sacra-ent of 7enance differs fro- the Sacra-ent of %aptis-. (n %aptis-' the -erits of ChristAs 7assion are applied to oursel+es $ithout any action on our part< but in the Sacra-ent of 7enance' $e -a&e so-e satisfaction. 7o$er and efficacy are gi+en to our acts' because they are united $ith the 7assion of Christ. ,here are t$o debts to be paid for sin. 3ne is the eternal debt' $hich is hell< and the other is the te-poral debt' or atoning in our lifeti-e for our i-perfections and our $ant of charity' after our sin has been forgi+en. ,he eternal debt of hell is co-pletely re-itted in the sacra-ent. ,he te-poral debt for sin re-ains. (n Scripture' $e find records of people being forgi+en' for $ho- a te-poral punish-ent re-ains. Ada- and E+e $ere restored to grace' but they $ere -ade sub>ect to death. :iria-' the sister of :oses' gained forgi+eness for her sin' but she $as shut out fro- the ca-p for se+en days and afflicted $ith leprosy. :oses $as forgi+en' but $as punished for his lac& of trust in 9od by being e.cluded fro- the 6and of 7ro-ise. 5a+idAs sin $ith %ethsabee $as forgi+en' but he had to suffer -isfortunes for it' and the child died as a punish-ent. ,hat is $hy St. 7aul urges us to ta&e on +oluntary penances that $e -ay ;help to pay off the debt $hich the afflictions of Christ still lea+e to be paid' for the sa&e of His %ody' the Church.; 5aniel consoled Nabuchodonosor $ith the $ords4 ;5eign -y lord &ing' to be ad+ised by -e< $ith al-sgi+ing' $ith -ercy to the poor' for fault and $rong?doing of thine' -a&e a-ends< it -ay be that he $ill condone thy guilt; C5aniel /4#/D. And Joel $rites4 ;,i-e no$' the 6ord says' to turn the $hole bent of your hearts bac& to -e' $ith fasting and -ournersA tears; CJoel #4 #D. 5id not 3ur 6ord say of certain cities that they $ould be conde-ned because in the- ;$ere done -ost of His -iracles' but for that they had not done penance C:att. !4#*D. 7enances gi+en after confession are generally light. So-e say they are too light. %ut $e -ust not forget indulgences. ,o understand the-' $e should recall that $e are -e-bers of ChristAs :ystical %ody. 2hen $e do e+il' or co--it sin' $e affect e+ery -e-ber of the Church in so-e $ay. ,his is e+en done in our -ost secret sins. (t is e+ident that $e do it in stealing' -urder' and adultery< but $e do it e+en in our solitary sins' e+en in our e+il thoughts. Ho$@ %y di-inishing in so-e $ay the content of charity and lo+e $ithin the $hole :ystical %ody. Just as a pain in the eye affects the $hole organis- and -a&es us hurt all o+er so' if ( lo+e Christ less' do ( i-pair the spiritual $ell?being of the Church. %ut because ( can har- the Church by -y sin' so can ( be helped by the Church $hen ( ain debt. St. 7aul applied to the :ystical %ody the lesson of the physical body4 ;All the different parts of it Hthe bodyI $ere to -a&e each otherAs $elfare their co--on care; C( Corinth. #4#1D. Religion is not indi+idual' it is social< it is organic. 6oo& to the natural order' and see ho$ -any benefits ( recei+e fro- -y fello$ -an. ,here are a -illion $ays in $hich they are indulgent to -e. ( did not raise the co$ that furnished the leather that $ent into -y shoes. ( did not raise the chic&en ( eat at dinner??but that is a bad e.a-ple< ( do not li&e chic&enK So let us say' the chic&en you eat. So-ebodyAs $or& or labor allo$ed you to indulge in this lu.ury. 2e -ight al-ost say that $e are surrounded by social ;indulgences'; because $e share in the -erits' talents' arts' crafts' sciences' techni=ues' needle$or&' and genius of society. No$' in the society of ChristAs people' His :ystical %ody' it is possible to share in the -erits and the good $or&s' the prayers' the sacrifices' the self?denials' and the -artyrdo-s of others. (f there be an econo-ic ;indulgence'; so that ( can ride in a plane so-eone else built' $hy should there not also be a spiritual indulgence' so that ( can be carried to Christ -ore =uic&ly through the bounty of so-e -e-bers of the :ystical %ody.

9o bac& no$ to the distinction bet$een forgi+eness of guilt and satisfaction for guilt. E+ery sin has either an eternal or a te-poral punish-ent. E+en though our sins $ere forgi+en' there still re-ained so-e satisfaction to be -ade in ti-e< or else in 7urgatory after death' pro+ided $e die in the state of grace. An indulgence refers not to sin' but to the te-poral punish-ent. %efore the indulgences can apply' there -ust ha+e been forgi+eness of the guilt. Actually' there are se+eral $ays of -a&ing up for the punish-ent due after the guilt of sin has been forgi+en. ,hree are personal' one is social4 C D ,he saying or doing of the penance gi+en in the confessional bo. at the end of confession< C#D Any $or&s of -ortification $hich are freely underta&en during life' such as helping the poor and the -issions' fasting' and other acts of self?denial< CED ,he patient i-itation of 3ur 6ordAs sufferings on the Cross by enduring the trials of life< and C/D ,he social re-edy of applying the superabundant -erits of the :ystical %ody to our souls. As $e depend on intellectual society to -a&e up for our ignorance' so $e depend on a spiritual society to -a&e up for our spiritual ban&ruptcy. (t -ay be as&ed $here the Church gets po$er to re-it te-poral pun?ish-ent due to sin@ 2ell' the Church happens to be +ery rich spiritually' >ust as so-e -en are +ery rich financially. (n a +illage there li+ed a rich ban&er $ho set up a trust fund in a ban&< he bade all of the sic&' infir-' and une-ployed to dra$ fro- that reser+e. ,he ban&er told the-4 ;Ha+e no fears that this fund $ill e+er run out' for ( a- rich enough to care for all of you.; (f the ban&er paid part of the hospital bills' that $ould be a partial indulgence of the debts of the sic&< if he paid all of their bills' that $ould be a plenary indulgence of their e.penses and costs. ,he Church is a spiritual ban&er. (t has all the -erits of the 7assion of 3ur 6ord and the %lessed :other' the -erits of the -artyrs' saints' and confessors' and the patient endurance of persecution in the present ti-e< all of these -erits are far greater than those needed for sal+ation of these saintly and good people. ,he Church ta&es that surplus' puts it into her treasury' and bids all her $ea& and $ounded' $ho cannot pay all the debts they o$e for their sins' to dra$ on those reser+es. ,he Church lays do$n certain conditions for -a&ing use of this treasure' >ust as the ban&er did. ,he users ha+e to be deser+ing' they ha+e to be in the state of grace' they ha+e to fulfill certain conditions< e.g.' a prayer' a pilgri-age' or any one of a thousand little things. 2hen the debt of te-poral punish-ent due to sin is li=uidated only in part by an indulgence' it is called a partial indulgence. %ut if all the debts of te-poral punish-ent are paid for by fulfilling the conditions' it is called a plenary indulgence. Suppose ( a- standing in the center of the roo-' that you ha+e a right to co--and -e' and that ( a- bound in conscience to obey you. You order -e to ta&e three steps to -y right. ( disobey' and ta&e three steps to -y left. 2hen ( ta&e the three steps to -y left' ( say to you' ;( a- +ery sorry. ( ha+e disobeyed you. 2ill you forgi+e -e@; You say4 ;Yes' ( $ill forgi+e you.; %ut loo& $here ( a-K ( a- actually si. steps fro- $here ( ought to be' and ( a- three steps fro- being in neutral ground. Since ( ha+e ta&en three steps in disobedience' ( -ust put -y foot do$n three ti-es hu-bly and in penance' in order to get bac& to ;neutral; before ( can begin doing right. ,hose three steps' ta&en penitentially' represent the pay-ent of the te-poral punish-ent due to sin. No$ suppose that ( >ust too& t$o steps and so-eone carried -e the other one' ( $ould then ha+e an indulgence of one step. (f so-eone carried -e t$o steps' ( $ould then ha+e the indulgence of t$o steps. (f so-eone carried -e the three steps' that $ould be a plenary indulgence. ,hat brings up the =uestion of ;days.; 3ne often hears of the indulgence of ;forty days'; ;one hundred days'; or ;forty years.; ,he Church has to ha+e so-e standard of

-easure-ent' and ;days; and ;years; are -erely appro.i-ations. (n the first se+eral centuries of the Church' penances $ere +ery se+ere for certain public sins. 3ne -ight ha+e to dress hi-self in sac&cloth and ashes and beg at a church door for forty days' or three years' or se+en years' or so-eti-es ten years in the case of atrocious cri-es. %ecause these sins ga+e gra+e scandal to the public' the penitent $ould be per-itted to assist at the :ass at the door or in a special part of the Church. 6ater on' there began to be intercessions of persons of high -erit' that they be gi+en -ore or less e.tended re-ission of the te-poral punish-ent due to their sins< these beca-e &no$n as indulgences. ,he Church then too&' as a standard of -easure-ent' the se+ere penances of the early days and applies the- today to indulgences. For e.a-ple' for saying certain prayers' one recei+es an indulgence $hich is the e=ui+alent of ;forty days; penance in the early Church' or the e=ui+alent of ;one hundred days; penance in the early Church' or a ;year'; as the case -ay be. ,here is no e.act statistical relation bet$een the sin and its e.piation' as there is none bet$een the -oney you pay for a suit of clothes' and the cooperation of the sheep herder' the $ool?gatherers' and the suit -anufacturer. 2hat a beautiful doctrine and ho$ consoling is this sacra-entK See ho$ it co-bines the poor sinner $ho is in debt' the :ystical %ody to $hich he is restored by absolution in the confessional' and the -ercy of Christ' the Head of His :ystical %ody 2ho ga+e this po$er to His Church4 ;2hatsoe+er thou shalt loose on earth is loosed also in hea+en.; :y prayer is only a drop but' $hen it is >oined to the other cells of the :ystical %ody' $hen it beco-es a bead in a rosary $hich unites the Church :ilitant on earth $ith the Church ,riu-phant in hea+en and Church Suffering in purgatory' $hen it fuses into the tears of Christ on the Cross and $ith the s$ord in :aryAs heart at the foot of the Cross' then it -a&es its $ay to the sea $hich is 9od $here $e all -eet. ,hus' than&s to -y little drop of a prayer' ( ha+e the right to say' ;(' too' a- the ocean.; 3ne feels li&e singing for >oy' for here is a greater thrill than the bath that cleanses the body. Regular confession pre+ents sins' $orries' and an.ieties fro- seeping do$n into the unconscious and degenerating into -elancholy fears and neuroses. ,he boil is lanced before the pus can spread into unconsciousness. 3ur 6ord &ne$ $hat $as in -an so He instituted this sacra-ent' not for His needs but for ours. (t $as His $ay of gi+ing -an a happy heart. (t is not easy' indeed' for a -an to -a&e his $ay to the Cross and to ad-it that he has been $rong. (t is +ery hard< but the penitent &no$s that it $as harder to hang on that CrossK 2e are ne+er -ade $orse by ad-itting $e are bro&en?hearted' for unless our hearts are bro&en' ho$ can 9od get in@

+' THE SACRAMENT O( THE ANOINTIN/ O( THE SIC0

,here are t$o sacra-ents of ;healing;4 one for spiritual illness' $hich is the Sacra-ent of 7enance< the other for physical illness' $hich is the Sacra-ent of the Anointing of the Sic&. An older ter- for it $as ;E.tre-e Fnction'; $hich so-e interpreted as -eaning that it $as ad-instered only $hen death $as ine+itable. For that reason' the sacra-ent $as so-eti-es postponed until there $as no hope of reco+ery' so as not to frighten the recipient or unduly sadden the relati+es and friends. ,his is a -isinterpretation of the sacra-ent $hich is directed to the uncertainty $hich sic&ness i-plies< the sacra-ent loo&s to sic&ness as such. ,$o e.tre-es are to be a+oided' one $hich $ould say it $as destined only for death< the other' that it is solely a grace of healing. (t is rather a sacra-ent for the ti-e of serious sic&ness< that is $hy it -ay not be gi+en to those $ho are facing death for any reason other than illness. (f it $ere a

sacra-ent destined solely for those $ho are about to die' it $ould be gi+en to a cri-inal on a scaffold. %ut the sacra-ent -ay not be gi+en in such a case. (t -ay be gi+en i--ediately after electrocution or hanging' or any +iolent death' but not before. (n those under sentence of death there is no hope of reco+ery' $hich this sacra-ent i-plies. (t is not a sacra-ent e.clusi+ely for those at the point of death. (n the liturgy of the sacra-ent' the priest does not -ention death' but prays for a return to health of body and soul4 ;Heal' 3 Redee-er' the infir-ities of the sic& person< heal his $ounds and forgi+e hi- his sins. :a&e all the infir-ities of his body and soul disappear' and by ,hy :ercy' gi+e hi- full spiritual and corporal health' that re?established by the effect of Your goodness' he can resu-e the fulfill-ent of his duties.... 9rant that ,hy ser+ant' freed fro- sic&ness and restored to health' -ay be re?established by ,hy Na-e and gi+en bac& to ,hy Holy Church.; ,$o other prayers follo$ in $hich the restoration to health is e-phasiBed4 ;2e i-plore ,hee' 3 6ord' loo& $ith &indness on ,hy ser+ant Hna-eI $ho is gro$ing $ea& as his HherI body fails. Cherish and re+i+e the soul $hich ,hou didst create' so that' purified and -ade $hole by his HherI sufferings' he HsheI -ay find hi-self HherselfI restored by ,hy healing through Christ 3ur 6ord. A-en.; ;3 6ord' Father Al-ighty'...free ,hy ser+ant fro- sic&ness. Restore to hi- HherI his HherI health. Raise hi- HherI up by ,hy right hand' strengthen hi- HherI by ,hy po$er' protect hi- HherI by ,hy -ight' and gi+e hi- HherI bac& to ,hy Holy Church $ith all that is needed for his HherI $elfare through Christ 3ur 6ord. A-en.; ,he oil of the sic&' $hich is consecrated at the 7ontifical :ass on Holy ,hursday' contains no allusions to death or the dying. ,he $ords of the bishop are4 ;7ray that this oil -ay ser+e to gi+e rene$ed strength to 9odAs te-ple...that all $ho are anointed $ith the hea+enly re-edy of this oil -ay find it a -edicine for body and soul' =uic& to re-o+e all suffering and to dri+e a$ay all sic&ness and infir-ity of soul and body.; ,he official teaching of the Church conde-ns those $ho deny that it is a sacra-ent of healing. ,he Council of ,rent stated4 ;(f anyone says that the anointing of the sic& neither confers any grace nor re-its sins' nor co-forts the sic&' but that it has already ceased' as if it had been a healing grace only in the olden days' let hi- be anathe-a.; 2hen the sal+ation of the person' under pro+idence' calls for the postpone-ent of death' the sacra-ent $ill bring about this reco+ery. ,he $riter recalls gi+ing the Sacra-ent of the Anointing of the Sic& to a $o-an $ho $as gi+en to a life of sin. She had been poisoned. As the poison infected the brain' she had the i-pression of losing each of the e.ternal senses. She $ould reach for her eye and say to her -other4 ;:other' here is -y eye. You &eep it $hen ( a- gone.; She $ould reach for her ear and say to -e' ;Here' you &eep this $hen ( a- gone.; ,he Sacra-ent of the Anointing of the Sic& $as ad-inistered and i--ediately she $as restored to health. ,he ne.t day she ca-e to the rectory and began leading an apostolic life $hich continued for -any years' until her death. ,he anointing $as for her death' but it happened to be for a postponed death.

St. Ja-es' in describing the Sacra-ent of the Anointing of the Sic&' puts the e-phasis on the healing4 ;(s one of you sic&@ 6et hi- send for the presbyters of the church' and let the- pray o+er hi-' anointing hi- $ith oil and the 6ordAs na-e. 7rayer offered in faith $ill restore the sic& -an' and the 6ord $ill gi+e hi- relief< if he is guilty of sins' they $ill be pardoned.; CJA:ES 14 /' 1D Here it is to be noted that the people $ho are to benefit are not necessarily those at deathAs door' but the sic&. ,he sic& -an is described as one able to call in the priests of the Church. St. Ja-es says also that the prayer of faith shall sa+e the sic& -an' $hich is the physical side of the sacra-ent< the forgi+eness of sins being the spiritual side. ,he purpose of the sacra-ent is clear fro- the fact that the person is sic&??not the body alone' nor the soul alone. All the sacra-ents are ai-ed at a single $hole' -ade up of -atter and spirit. E+en the Eucharist pertains to the body' as $ell as the soul' for 3ur 6ord said that He $ould ;raise up on the 6ast 5ay; those $ho $ould recei+e it. Sic&ness has spiritual repercussions4 no person can be sic& in body $ithout ha+ing his soul disturbed. ,he Anointing of the Sic&' therefore' is to so-e e.tent psychoso-atic. Sic1ness an! the Soul A serious illness cuts us off fro- the occasion of sin. ,he $ill to sin is $ea&ened by the physical inability to sin. (t is true that -any a -an belie+es he has left the passions behind' $hen it is really that the passions ha+e left hi- behind. ,his -o-ent of enforced detach-ent fro- the allure-ents of the $orld is al$ays an opportunity for the reception of grace. ,he approach to death e-phasiBes the uni=ueness of personality. 5uring life $e lose oursel+es in the -ob' in the anony-ous ;they'; in the -asses' in ;togetherness.; %ut the nearness of death confronts self $ith self4 ;( a- (??uni=ue??responsible for e+ery thought' $ord' and deed of life.; ,he soul begins to see itself as it really is' and 9od in His -ercy prepares a sacra-ent for this dread -o-ent $hen personality is confronted $ith its load of sin. Sic&ness brea&s the spell that pleasure is e+erything' or that $e ought to go on building bigger and bigger barns' or that life is $orthless unless it has a thrill. Sic&ness enables us to ad>ust our sense of +alues' as an actual grace illu-ines the futility and e-ptiness of -any a-bitions4 ;2hat does it profit a -an if he gain the $hole $orld and lose his soul@; ,here is a $orld of difference bet$een the Christian in serious illness and the pagan. As FranB 2erfel $rote4 ;,he s&eptic belie+es in nothing -ore than death< the belie+er belie+es in nothing less. Since the $orld to hi- is a creation of spirit and lo+e' he cannot be threatened by eternal destruction in his essential being' as a creature of the $orld.; A -an $ho in life ne+er prepares for death' uses e+ery -eans to conceal it' to render it unobtrusi+e' to disguise it' e+en feels a$&$ard in the presence of death and &no$s not ho$ to console those $ho are berea+ed. ,he pagan fears the loss of the body< the Christian fears the loss of the soul' &no$ing that the destiny of the body $ill be the destiny of the soul. ,o a pagan' this $orld is e+erything and death depri+es hi- of all there is< to the Christian' this $orld is only a scaffolding

through $hich souls cli-b to the Kingdo- of 9od. 2hen the last soul shall ha+e cli-bed up through the scaffolding' then it shall be torn do$n and burned $ith fer+ent fire' not because it is base' but si-ply because it has done its $or&??it has brought us bac& again to 9od. Hence' to the Christian' his $hole being is ne+er threatened by death. All during life' the pagan is -o+ing to$ard death< but the Christian is -o+ing bac&$ard. He starts $ith the fact that he -ust die and render an account of his ste$ardship< &no$ing that he $ill die' he plans his life accordingly. ,he Christian' ha+ing been signed $ith the sign of death' the sign of the Cross at %aptis-' is co--itted to leading a life of -ortification' $hich -eans a dying to the ego' in order that the Christ?life -ay be -ore -anifest. ,he Church is' therefore' constantly reco--ending a daily rehearsal for the great e+ent' or tiny little deaths in preparation for the final one. No -asterpiece is e+er created in a day' and death itself is a -asterpiece. ,he sculptor $ho $ishes to car+e a figure out of a bloc& of -arble uses his chisel< first cutting a$ay great chun&s of -arble' then s-aller pieces< finally he reaches a point $here only a brush of the hand is needed to re+eal the figure. (n the sa-e $ay' the soul at first has to undergo tre-endous -ortifications' then -ore refined detach-ents and little deaths until finally the di+ine i-age is re+ealed. %ecause -ortification is recogniBed as a practice of death' it $as fittingly described on the to-b of 5uns Scotus4 ;%is -ortuus< se-el sepultus;??He died t$ice' but $as buried only once. As e+idence of ho$ seriously the Church ta&es grace or di+ine life in the soul' in contrast to physical life' its liturgy calls the day on $hich saints die' their ;birthday'; or natalitia. ,he $orld celebrates a birthday on the day a person $as born to physical life< the Church celebrates it $hen a person is born to eternal life. ,here are three e.ceptions to this in the liturgy of the Church' and for +ery good reasons. ,he only physical birthdays in the liturgy are those of 3ur 5i+ine 6ord C5ece-ber #1thD' the %lessed :other CSepte-ber 0thD' and John the %aptist CJune #/thD. ,his is because each of these births -ar&ed a special infusion of di+ine life into the $orld4 3ur 6ord is Eternal 6ife< the %lessed :other' through her (--aculate Conception' participated in that eternal life fro- the first -o-ent of her conception< and St. John the %aptist $as sanctified in his -otherAs $o-b' $hen he $as +isited by his 6ord' still tabernacled $ithin the %lessed :other. ,his does not -ean' e+en for the Christian' that death has no terrors. ,here is still so-ething +ery frightening about it. (f death $ere -erely a physical -ust' $e $ould not fear it< our fear co-es fro- the -oral fact that $e &no$ $e ought not to die. 2e fear death because $e realiBe it $as not part of the original plan. ,he dying Christian &no$s that the personal >udg-ent at the -o-ent of his death $ill be a re+elation of the -eaning of his personal life' >ust as the cos-ic >udg-ent at the end of ti-e $ill be a re+elation of ho$ he li+ed in society. 5eath is not >ust a -ere e-ancipation of the soul fro- the li-itations and burdens of the body' and a passage into a purely spiritual state' such as 7lato concei+ed. ,his $ould co-pletely forget the resurrection of the body. ,he body has had a share in the +irtues or the +ices of the soul< therefore' it $ill ta&e on a =uality after death corresponding to the =uality of the soul. (f a green li=uid is poured into a glass' the glass loo&s green. (f the li=uid poured in is red' the glass loo&s red. So too' $hen e+il is poured into the soul' the body ta&es on the =uality of e+il' and is in a state of incorruptible ;corruption'; $hereas the body of the person $ho dies in the state of grace shares in the glory of the soul. 2hat this glorified body $ill be li&e $e do not &no$' e.cept that it $ill correspond $ith the ;ne$ hea+en; and the ;ne$ earth; of $hich the ;Apocalypse; spea&s. 2hen the soul lea+es the body at death' it does not lea+e the bodyAs sphere altogether. ,he soul still has a tendency to be reunited $ith the body. 2e put our hand on $ar- $a. and $e lea+e the i-print of the hand. So too' the i-print of the soul is in so-e $ay in the body' and the soul to so-e e.tent bears the body $ithin itself. (n the resurrection of the dead' 9od $ill gi+e the soul its body?for-ing po$er' and the opportunity to build up the body $ill be entrusted to it' as it $as -eant to be.

,o understand the sacra-ent' one -ust ne+er lose hold of the fact that there is a double life4 biological and spiritual. So there is a double death' death of body and death of the soul. St. John states4 ;,hou dost pass for a li+ing -an' and all the $hile art a corpse; CApoc. E4 D. A body -ay be physically ali+e but the soul spiritually dead. Such $ould be a person in the state of serious sin and alienation fro- 9od. 2e see corpses $al&ing on the street e+ery day< biological life is in the-' but not spiritual life. ,he real reason -an dies in his flesh is because his soul' ha+ing turned a$ay fro- 9od' has lost the do-inion it once e.ercised o+er the body. 3ne of the penalties of original sin $as that the body should die. 2hen the sinful soul is restored to the state of grace' it has its po$er returned potentially to effect the =uic&ening of the flesh and the restoration of the body' but the actual re>u+enation is deferred until the last day. (n its present state' the body often depresses the soul< it restrains it in its up$ard flight. (t is al-ost a cage $hich pre+ents the soul' as a do+e' fro- flying to 9od. A sic&ness accentuates this $eight' producing so-eti-es a lethargy in the soul. Herein is the purpose of the Anointing of the Sic&4 to enable the soul to be free in this life' either through the healing of the body' or else to be e+entually free fro- the body in death' $ith all the traces of sin blotted out. Ho$ the Sacrament Is A!ministere! (n spea&ing of the sacra-ent' St. Ja-es said that the priests of the Church $ere to be called in??not -erely the priest. ,hough it is one person $ho is sic& and one organis- that is disordered' ne+ertheless' sic&ness is not considered a pri+ate affair any -ore than sin is a pri+ate affair. Just as one sin in a soul di-inishes the su- or the content of charity in the :ystical %ody' so the sic&ness of any one of the -e-bers of the Church' grie+es in so-e $ay the fello$ship of the saints. ,he Church' representing 3ur 6ord' responds to this sic&ness in any one of her -e-bers' by sharing her o$n corporate $ealth $ith the one $ho is ill. Her prayer is that the sic& person be cured of his $ea&ness' and if it be 9odAs $ill' be restored to the life of the :ystical %ody. ,he unction of the sic& is a &ind of a prolongation both of %aptis- and of 7enance' in the sense that it is a re-edy for sin. (t is not to be thought that the sacra-ent operates in the sic& in the nature of a -iracle' or ta&es the place of -edical science' any -ore than %aptis- ta&es the place of birth' or Holy Co--union ta&es the place of eating. ,he Council of ,rent said that the Anointing of the Sic& $as a consu--ation not only of 7enance' but of the $hole Christian life $hich ought to be a continual penance. ,he Anointing of the Sic& is a sacra-ent of the li+ing and' therefore' nor-ally presupposes the state of grace' >ust as -edicine is gi+en only to the li+ing' and holy oil is a -edicine. As $as pointed out abo+e' physical life -ay ha+e either $ounds or diseases. ,here is a difference bet$een ha+ing a finger cut by a &nife and a body suffering fro- s-allpo. or cancer. 7enance loo&s -ore to the $ounds of the soul< Anointing of the Sic& -ore to the sic&ness of the body' but ne+er apart fro- the soul. ,he ad-inistration of the sacra-ent starts $ith the basic psychological fact that $e cannot thin& of a single sin that e+er got into our soul that did not co-e through our body. ,he sin of en+y' for e.a-ple' co-es through the eyes< $e -ay ha+e seen ho$ -uch -ore the Joneses ha+e. ,he sin of pride' in li&e -anner' often co-es fro- the eyes' as one -a&es a co-parison bet$een ho$ -uch richer' s-arter' or -ore beautiful one person is than another. 5run&enness' adultery' robbery' blasphe-y??$e often $al& into these occasions of sin. E+en the nose contributes to sin and to +anity' either through the s-ell of good food leading to gluttony' or through perfu-es $hich' according to ad+ertise-ents' are allure-ents to sin. Just as physical diseases lea+e certain -ar&s on the body??tuberculosis lea+es spots on the lungs' s-allpo. -ar&s on the face' leprosy scars??so too' sin lea+es behind so-e traces in the senses and in the body.

,he spiritual scar of e+ery sin is e+ident fro- the fact that one feels $ea&er after the sin than before' and less resistant to $rong. 3ther diseases or +iruses lea+e little ;tails;??not spea&ing scientifically??or traces of their e.istence in the body. Just as se$ers beco-e clogged and chi-neys sooted and ships contract barnacles' so too' the ger-s of sin lea+e little ;tails; behind' $hich are re-nants or relics of the rebellion $hich ra+ished the soul and the body. ,hough an alcoholic -ay gi+e up his alcohol and repent for his sin' alcoholis- -ay re-ain in the body in -arred and ruined organs. ,he Church no$ co-es along in a serious illness' not only to blot out the sin' $hich is done pri-arily in the Sacra-ent of 7enance Calso here if 7enance cannot be recei+edD' but also to cleanse a$ay the re-ains of sin. %ecause sin ca-e into the soul through the eyes' ears and nostrils' -outh' hands and feet' the Church lays hold of these senses and organs $hich in so-e $ay cooperated $ith the soul in sinning. (t prepares the soul either for the restoration to the :ystical %ody of Christ or for a passage to 9od. ,he poor -e-ber of the Church is co+ered $ith the dust of action and the spatterings of life' $ith the -ire and dregs of half?fought battles' $ith the $ea&ness of s$ords half?dra$n< $ith one eye to$ard the $orld and the other to$ard Christ. ,hat is $hy the Church prays4 ;Re-e-ber not' then' his old sins' nor the e.cesses to $hich anger or the fer+or of an e+il $ill has led hi-. For' though he has sinned' yet he has not denied ,hee' 3 9od.; 2hen the eyes are anointed' the priest says4 ;%y this holy anointing and $ith His holy lo+ing :ercy' -ay the 6ord forgi+e you $hate+er $rong you -ay ha+e done by the use of your sight. A-en.; 2hen the ears are anointed' the priest says4 ;%y this holy anointing and His -ost lo+ing :ercy -ay the 6ord forgi+e you $hate+er $rong you ha+e done by the sense of hearing. A-en.; 2hen the nose is anointed' the priest says4 ;%y this holy anointing and His -ost lo+ing :ercy' -ay the 6ord forgi+e you $hate+er $rong you ha+e done by your use of the sense of s-ell. A-en.; 2hen the -outh $ith closed lips is anointed' the priest says4 ;%y this holy anointing and His -ost lo+ing :ercy' -ay the 6ord forgi+e you $hate+er $rong you -ay ha+e done by the use of the sense of taste and the po$er of speech. A-en.; 2hen the hands are anointed' the priest says4 ;%y this holy anointing and His -ost lo+ing :ercy' -ay the 6ord forgi+e you $hate+er $rong you -ay ha+e done by the use of the sense of touch. A-en.; ,he priest on dying is anointed on the bac& of his hands' his pal-s ha+ing been anointed in Holy 3rders. ,he lay person is al$ays anointed on the pal-s. 2hen the feet are anointed' the priest says4 ;%y this holy anointing and His -ost lo+ing :ercy' -ay the 6ord forgi+e you $hate+er $rong you -ay ha+e done by the use of your po$er of $al&ing. A-en.; (n the follo$ing prayer $hich the Church recites' there is no -ention of death4 ;Cure' $e beseech ,hee' our Redee-er' by the grace of the Holy Sacra-ent' the ail-ents of this sic& -an H$o-anI< heal his $ounds and forgi+e his sins. 5eli+er hi- fro- all -iseries of body and -ind< -ercifully restore hi- to perfect health in$ardly and out$ardly' that ha+ing reco+ered by an act of &indness' he -ay be able to ta&e up his for-er duties. ,hou' 2ho $ith Father and the Holy Spirit' li+eth and reigneth 9od $orld $ithout end. A-en.; (f the illness is to last for so-e ti-e' the sacra-ent gi+es to the sic& person the necessary grace to endure his sic&ness in the spirit of holiness< it also re-its to so-e e.tent the te-poral punish-ent that is due to sin. ,here ha+e not been $anting so-e theologians in the past $ho ha+e held that' if recei+ed $ith great faith' it re-its all te-poral punish-ent due to sin' and in case of death' prepares the soul for hea+en.

(n this sacra-ent' sins are not re-itted in +irtue of an act of >urisdiction or by >udicial sentence' as they are in the Sacra-ent of 7enance. 2hy@ %ecause $ith serious illness there is the possibility of passing into another co--unity< that is' fro- the Church :ilitant to the Church Suffering or the Church ,riu-phant. ,he soul particularly in danger of death is about to go before the throne of the Eternal Judge and' therefore' to Hi- alone is reser+ed the >urisdiction or the >udg-ent of the Sacra-ent of the Anointing of the Sic&. ,hat too is $hy' in the ad-inistration of this sacra-ent' there is -ore of the i-precatory for- of prayer than in 7enance. ,he priest puts the prayer in the for- of a petition because he is e.ercising his po$er only as a delegate of the Church :ilitant. (n the Sacra-ent of 7enance' the priest said4 ;( absol+e you fro- your sins;< in the Sacra-ent of the Anointing of the Sic&' ;:ay the 6ord forgi+e you any sins' etc.; ,he -easure of the distribution of grace here is left entirely to the -erciful 6o+e of 9od. %ecause oil is used in the sacra-ent' it -ust not be forgotten that oil has a double purpose??strengthening and illu-ination or enlighten-ent. ,he aspect of strengthening has already been -entioned' but enlighten-ent also co-es $ith this sacra-ent4 it sheds a ne$ outloo& on the -eaning of death. :any $ho recei+e this sacra-ent ha+e the fear of death ta&en a$ay fro- the-' and -ay e+en desire it' as St. 7aul said4 ;( desire to be dissol+ed and be $ith Christ.; ,his co-es fro- a higher $isdo- of the soul' because it has been purified of the re-ains of sin. Just as $e see $hat is outside a $indo$ -ore clearly $hen the $indo$ has been $ashed' so too' our soul -ore clearly sees the purpose of life once the senses and soul ha+e been purified. Saints +ery often undergo in life' through a great penance' $hat is called a ;dar& night of the soul.; ,han&s to this dar& night' they then arri+e at a &ind of -ystical union $ith 9od' or e+en a -ystical espousal. ,han&s to the anointing of this sacra-ent' one -ay also pass through a dar& night of the soul' but in a -uch shorter period of ti-e' and one loo&s for$ard to -ystical union $ith Christ. ,herefore' there can ta&e place in the soul' in a +ery short space of ti-e' both the purgati+e and illu-inati+e $ay at the last -o-ents of life4 a cleansing of the soul and a greater +ision of the glory and beauty of 9od. ,he spiritual life $ould be terrible if the 9ood 6ord had not instituted this sacra-ent for an illness' $hich is a rehearsal for the final battle of life. ,han&s to it' the Church ta&es us in her -aternal ar-s and sho$s us hea+en saying4 ;:y children' here is your fatherland. Co-e $ith -e. (f it be 9odAs 2ill' $e $ill cross o+er this arid desert of life together' and $e $ill confide you to the angels $ho $ill carry you through to your eternal repose.; The +iaticum ,he Sacra-ent of the Anointing of the Sic& is not the sacra-ent of the dying or' in the strict sense of the ter-' the ;last sacra-ent.; (n the 6iturgy of the Church' the Sacra-ent of the Anointing is gi+en before the Eucharist< $hen the latter is ad-inistered to the dying it beco-es the ;last sacra-ent.; ,his is +ery fitting' for the Sacra-ent of the Eucharist has reference to the body as $ell as to the soul. 3ur %lessed 6ord said that those $ho recei+ed Hi- in the Eucharist $ould be assured of the resurrection of the body. Further-ore' in the :ass there is a prayer i--ediately before Co--union' $hich begs that the Eucharist ;-ay be to -e a safeguard for body and soul' and a re-edy.; 2hen gi+en to those $ho are dying' the Eucharist is called 8iaticu-' $hich -eans ;going $ith you; on the $ay to eternity. ,he Eucharist deposits in our body ;a seed of i--ortality.; (t is a pro+ision for the >ourney to eternity' $hen one is at the door of death. ,he Church -a&es its reception at this -o-ent a -atter of gra+e obligation' e+en -ore strict than the anointing of the sic&.

,he 8iaticu- recei+ed in danger of death' >ust as the Eucharist recei+ed in life' is social in its i-plications. ,here is not -erely the union of Christ and the soul' but there is also the union of the sic& $ith the $hole Church. ,he dying person' if he is in a state of grace' is lea+ing the Church :ilitant on earth for either the Church ,riu-phant in hea+en or the Church Suffering in purgatory. Hence' $hen a priest places the Eucharist on the tongue of the recipient' he says4 ;Recei+e' brother' Hor sisterI the 8iaticu- of 3ur 6ord Jesus Christ that He -ay preser+e thee fro- the -alignant ene-y and bring thee to e+erlasting life.; ,he reference to ;brother; or ;sister; refers to the fa-ily and the fello$ship of the Church and the saints. ,here should e+en be a sole-nity about the last Co--union' as there is about the First Co--union. ,he fa-ily should gather about the one $ho recei+es the 8iaticu-' and its sole-nity is increased $hen ad-inistered by the pastor hi-self $ho is the head of the parochial co--unity. ,he Catholic $ho is dying is ne+er lonely because there is another rite connected $ith the 8iaticu-< na-ely' the co--ending of the soul to 9od. ,he priest gi+es hi- a crucifi. to &iss $hile an in+ocation is said to the Cross4 ;2e adore ,hee' 3 Christ' and $e bless ,hee' because by ,hy Holy Cross ,hou has redee-ed the $orld.; As the -o-ent of death approaches there is the official discharge to the dying4 ;9o forth' Christian soul' out of this $orld' in the Na-e of 9od' the Father Al-ighty' 2ho created thee< in the Na-e of Jesus Christ' the Son of the 6i+ing 9od' 2ho suffered for thee< in the Na-e of the Holy Spirit' 2ho has poured forth upon thee.... :ay thy place be this day in peace and thy abode in holy Sion.; ,hen the Church calls on the angels and the saints4 ;:ay the Angels lead thee into 7aradise. At thy co-ing' -ay the :artyrs recei+e thee and lead thee into the holy city' Jerusale-. :ay the choir of Angels recei+e thee' and $ith 6aBarus' $ho $as once poor' -ayst thou ha+e eternal rest.; 5eath is one of the penalties for sin but' $hen accepted' it beco-es an atone-ent also for sin. E+ery Christian &no$s that it is not >ust a happy life that one -ust see& for' but also a happy death. Hence' he prays that he -ay be fortified by the sacra-ents' and that he -ay be fully conscious $hen he recei+es the last rites' in order that he -ay' as it $ere' peer through the door of hea+en to his eternal re$ard.

+I' THE SACRAMENT O( HO"2 ORDERS

%ecause -an li+es in a society of free -en' there -ust be so-e go+ern-ent and order to -a&e >ustice pre+ail. Since there is the order of grace abo+e creature' it too -ust ha+e degrees' order' hierarchy' and go+ern-ent< this Christ supplied in the Sacra-ent of Holy 3rders $ith its three ascending le+els of deaconship' priesthood' and episcopacy. 3ur %lessed 6ord is the :ediator bet$een 9od and :an' being both 9od and -an. %ut in order to -editate His rede-ption' He desires hu-an instru-ents bet$een Hi-self and the $orld' each of $ho- $ill be ;the -inister and dispenser of the :ysteries of 9od; C( Corinth. /4 D. And so' so-e -en are appointed by 9od to deli+er the sacra-ents to others' >ust as in hu-an societies one group ser+es and -inisters to another4 ;,he purpose for $hich any high priest is chosen fro- a-ong his fello$?-en' and -ade a representati+e of -en in their dealings $ith 9od' is to offer gifts and sacrifices in e.piation of their sins. CHeb. 14 D

The Call from /o! (n the fifth chapter of Hebre$s' +erse four' there is $ritten4 ;His +ocation co-es fro- 9od' as AaronAs did< nobody can ta&e on hi-self such a pri+ilege as this.; 2hen a priest recei+es the call fro- 9od' so-ething happens to his soul' li&e that $hich happened to 7eter in his bar=ue one dar& night $hen Christ entered it. ,he young -an $ith a +ocation reacts as did 7eter4 ;5epart fro- -e' 3 6ord' for ( a- a sinful -an.; ,here is a double tension4 one of attraction to the di+ine' the other' subtraction' because of oneAs o$n un$orthiness< a desire to approach the All?Holy' and a shrin&ing because of oneAs o$n sense of inade=uacy. ,hen begins a -ini-u- of si. years of difficult study and -oral and spiritual discipline' as one as&s hi-self a thousand ti-es if he is $orthy. Either $ith the crucifi. that hangs on the $all of his si-ple roo-' or to the crucifi. on his des&' he carries on a constant dialogue. ,he se-inarian &no$s ho$ hu-an he is' and yet' li&e Christ on the Cross' suspended bet$een hea+en and earth' abandoned by one and re>ected by the other' the $orld e.pects hi- to be -ore than hu-an. Called to be as pure and as holy as an angel' he is conscious of his o$n $ea&ness' bearing about as he does the rich treasure in a frail +essel. And yet he -ust fulfill the $ords of his :aster4 ;,hou hast sent -e into the $orld on thy errand' and ( ha+e sent the- into the $orld on -y errand; CJohn )4 0D. Fro- no$ on' he no longer ta&es the short breaths of the $orld< he -ust dra$ in strength fro- the $orld of the spirit. The #riest an! Celibac% 3ur 6ord $ished to ha+e a group of -en $ho $ould ha+e the freedo- to gi+e full ti-e to His ser+ice< hence He ordained in order that they $ho ser+ed the altar $ere to li+e by the altar. Celibacy in the 6atin Rite stresses this =uality of total dedication. ,he priest is a celibate in order that he -ight not ha+e the cares of fa-ily and' therefore' not be afraid to -inister to people in plague or to gi+e the last rites to soldiers dying in battle. St. 7aul' spea&ing of celibacy as a spur to undi+ided ser+ice' $rites4 ;And ( $ould ha+e you free froconcern. He $ho is un-arried is concerned $ith 9odAs clai-' as&ing ho$ he is to please 9od; C( Corinth. )4E#D. Chastity' ho$e+er' is not so-ething cold or negati+e. (t is' as Francis ,ho-pson called it' ;a passionless passion' a $ild tran=uillity.; A -an cannot li+e $ithout lo+e' though he can li+e $ithout ro-antic lo+e or the Eros. ,he di+ine co--and' ;increase and -ultiply; C9en. 4#0D -ay be +erified not only $ith reference to the body' but also to the soul. ,here can be increase of -an in the cultural' -oral' and religious spheres. ,he priest is called a ;father'; because he begets souls in Christ. As St. 7aul $rote to the 9alatians4 ;:y little children' ( a- in tra+ail o+er you afresh' until ( can see ChristAs i-age for-ed in you; C9al. /4 !D. ,he purer the -irror of his hu-anity is' the better he reflects the i-age of Christ. ,hough a priest is called a father' ne+ertheless' he is also a ;-other; of children. 3ur %lessed 6ord used t$o analogies to describe His attitude to$ard the city that He lo+ed' and also to all hu-anity. He said that He lo+ed Jerusale- as a hen $ho gathers her chic&ens' but the city refused His lo+e. ,he night of the 6ast Supper' He used the si-ilitude of a -other about to bring forth a child' i-plying that He $ould be in labor in His Crucifi.ion' but $ould bring forth ne$ life in His Resurrection. The Or!ination of the #riest ,he dress of the priest ta&es one bac& to the classical days of 9reece and Ro-e' $hen the Church beca-e the spiritual (srael. ,he early clergy $ore no distincti+e dress' but rather clothed the-sel+es in the garb of the ordinary people. 6ater on $hen the classical Ro-an dress began to be superseded by the dress of the barbarians' the conser+ati+eness of

religion asserted itself and' in conse=uence' the priest $ore +est-ents $hich $ere no longer in secular use. 2hen the deacons enter the cathedral to be +ested' they $ear an a-ice' $hich $as originally a $hite linen &erchief $orn about the nec& and the shoulders. 2hen he put it on his head and shoulders' he said the prayer4 ;7lace' 3 6ord' the hel-et of sal+ation on -y head to the defeat of diabolical in+asion.; 3+er the a-ice' he $ears the alb' $hich $as the original Ro-an tunic $ith long slee+es' around the $aist of $hich he ties the cincture $hich is the sy-bol of chastity. 3+er the alb is $orn a -aniple' $hich in the early days of the 9ree&s and Ro-ans $as a &ind of hand&erchief $orn on the left forear-' used at -eals for $iping -outh and hands. ,he consul during the Ro-an E-pire used it as a sign to start the races in the circus. ,he Church first used it to $ipe co--union +essels and hands in the celebration of the :ass. ,he sy-bolis- of the -aniple is to re-ind the priest of the bonds $hich once held the hands of the Sa+ior. ,his is signified in the prayer $hich is offered $hen the -aniple is put on' begging that the cares and sorro$s of earthly life should be borne $ith patience in +ie$ of hea+enly re$ard. No$ $e co-e to t$o +est-ents $hich are $orn by deacons $hen they co-e to the altar for ordination< na-ely' the stole and the chasuble. ,he stole originally $as a loose robe $orn by the ancients' and in this sense the $ord is still used by the English poets. ,hus' :ilton pictures :elancholy as ha+ing ;a sable stole of cypress la$n' o+er her decent shoulders dra$n.; (n the 3ld ,esta-ent' the 6e+ites $ere described as being clad in stoles $hen conducting the sacred Ar& to Jerusale-. (n the ;%oo& of the Apocalypse'; the saints are ;clothed in $hite stoles.; ,he stole is $orn only by deacons' priests' and bishops' but each $ears it in a different $ay' and it is associated $ith sacred orders. 2hen' ho$e+er' the deacon enters the Church' the stole is carried only on one shoulder' $hile o+er the left ar- the deacon carries a folded chasuble. (n the right hand' he bears a lighted candle' and in the cincture is a linen cloth' $hich $ill e+entually be used for tying the hands' after they ha+e been anointed $ith oil. 5uring the cere-ony of ordination' the bishop dra$s a part of the stole $hich rests at the bac& of the candidateAs nec& o+er the breast and lays the t$o ends cross$ise. ,he chasuble $hich he carries and $hich is a sy-bol of charity' is folded at the beginning of the ordination cere-ony' as an indication that the one $ho $ears it is not a priest. At a later point in the cere-ony' the chasuble is unfolded. ,he sy-bolis- of this is that' in the first part of the :ass' the deacon is -ade a priest and gi+en the po$er of offering sacrifice to 9od. (n the second part of the cere-ony' the chasuble is then let do$n $hen he is e-po$ered to preach and forgi+e sins. ,his indicates the -ore co-plete po$ers of the priest. St. John Chrysosto- e.plains $ell the reason $hy priests $ear different +est-ents at the altar than on the street4 ;2hen you see a priest offering the Sacrifice' do not thin& of it as if it $ere he that is doing this< it is the Hand of Christ in+isibly stretched forth.; ,he priest is really only a tool' but he is a tool in the sense that Aristotle called -an a li+ing tool. ,he +est-ents hide and sub-erge his o$n personality so that -en -ay &no$ it is Christ 2ho teaches' 2ho go+erns' and 2ho sanctifies. The Call from the Bisho& No -an can be ordained unless he has been called by Christ through the bishop. 2hen 3ur 6ord called His Apostles' He called the- by na-e' and this cere-ony is repeated in the Sacra-ent of Holy 3rders. ,he 6atin rite begins by the archdeacon presenting the deacons' saying that the Holy Church as&s the- to be ele+ated to the ran& of priest. ,he bishop' reading fro- the 7ontifical' re-inds the- of the old custo- of the Church' $hen the people $ere consulted concerning the life' conduct' and -orals of the clergy before they

$ere ele+ated to the priesthood. He then tells the- that as :oses elected se+enty elders fro- the different tribes of (srael to aid hi- in the go+ern-ent of the people of the 3ld 6a$' as 3ur 6ord chose se+enty?t$o disciples to preach the 9ospel' so are they to aid the bishop in the sacred -inistry of sacrificing' blessing' presiding' preaching' and baptiBing. ,he bishop seated on the faldstool at the -iddle of the altar begins the cere-ony of ordination. ,he archdeacon su--ons the future priests $ith these $ords4 ;6et all those $ho are to be ordained priests co-e for$ard.; As they ad+ance' their na-es are read out one by one. Each ans$ers4 Adsu- C;( a- present;D and then steps for$ard. ,he calling by na-e -eans that there shall be no intruders and that the priesthood is a di+ine +ocation or calling. 3ur 6ord ;calls His sheep by na-e; e+en no$ as He did in 9alilee. After the bishop calls out the na-es' there follo$s a +ery sole-n $arning' that they co-e not under false pretenses' that they are under no penalties of the Church' and that they be not illegiti-ate4 ;:ost Re+erend Father and 6ord in Christ' Hna-e of %ishopI by the grace of 9od and the Apostolic See' %ishop of HdioceseI co--ands and charges under pain of e.co--unication that no one here present for the purpose of ta&ing 3rders' shall presu-e to co-e for$ard for ordination under any prete.t' if he be irregular' e.co--unicate in any la$ or by >udicial sentence' under interdict or suspension' illegiti-ate or infa-ous' or in any other $ay dis=ualified' or of any other diocese' unless he has the license of the bishop< and that none of the ordained shall depart until the :ass is o+er and the %ishopAs blessing has been recei+ed.; ,he archdeacon then bids the bishop to ordain these deacons ;to the burden of the priesthood.; ,he phrase that is used is onus or burden. ,he priesthood and the episcopacy are both called burdens' not honors. ,his is because the terrific burden or responsibility of sa+ing souls entrusted to the- is laid upon the- there. Such $as the idea gi+en to :oses $hen he co-plained to the 6ord4 ;:ust ( carry a $hole people li&e a $eight on -y bac&@; CNu-. 4 D. As if still hesitant as to $hether or not the deacons should be ordained' the bishop then as&s the archdeacon the =uestion4 ;5o you &no$ the- to be $orthy@; ,o $hich he ans$ers4 ;So far as hu-an frailty allo$s one to &no$' ( do &no$' and ( testify that they are $orthy to underta&e the burden of this office.; ,he bishop then ans$ers' ;5eo 9ratias; C;,han&s be to 9od;D. :oral certitude about the $orthiness of the candidates is re=uired li&e the certitude that :oses $as to ha+e $hen 9od told hi- to gather se+enty -en a-ong the ancients of (srael $ho- he &ne$ to be $orthy. ,his concern for the $orthiness of the candidates has al$ays been present in the 3ld ,esta-ent and the Ne$' for St. 7aul tells ,i-othy that before he ordains any priests he should be +ery certain of their $orthiness4 ;He -ust bear a good character' too' in the $orldAs eyes< or he -ay fall into disrepute' and beco-e a prey to the False Accuser; C( ,i-. E4)D. ,he bishop' as if not satisfied $ith assurance of the archdeacon' as&s the people if they &no$ any reason $hy the deacons should not be or?dained. ,here follo$s a -o-ent of silence' in $hich the people are gi+en an opportunity to protest' if need be' against any one of the candidates. The #rostration ,he deacons no$ prostrate the-sel+es flat upon the ground and beco-e as dead -en' $hile o+er the- the Church' chanting the 6itany of the Saints' in+o&es hea+en to intercede' or pray for the-' to be -erciful to the-' and to -a&e the- good priests. ,he prostration of the deacons during the 6itanies is a slightly different for- of prayer than that $hich $as

used in the 3ld ,esta-ent' $hen the Je$s generally stood to pray. (t $as only in ti-es of great stress that they e+er &nelt CActs )41! and Acts !4/*D' such as $hen Stephen and 7eter &nelt. ,he Je$s' ho$e+er' did lay prostrate before the High 7riest for a sole-n blessing on the 5ay of Atone-ent CEcclus. 1*4 !?#"D' and as 3ur 6ord did in the Agony in the 9arden. %ut the reason for the &neeling is so-e$hat related to a prayer that $ent before' $here the ordinandi $ere told ;as they celebrate the -ysteries of the 6ordAs death' they -ust be earnest in -ortifying their -e-bers of all +ices and concupiscence.; %eing prostrate is a sy-bol of their spiritual death' in $hich they die to their flesh and its concupiscences at the sa-e ti-e' that they in+o&e all the saints in hea+en to let the- ha+e a resurrection $orthy of being -inisters of the 2ord. As the body of Ada- ca-e fro- the sli-e of the earth' $hen 9od breathed into it a li+ing soul' so each priest yielding his body to be an instru-ent of Christ' prays fer+ently that it -ay ne+er be a blunt instru-ent. ,hen $hen he rises fro- the ground' his hands are bound $ith a purificator' tied together in sla+ery' but that s$eet sla+ery of lo+e. 2ith 7aul he says ;( a- ali+e< or rather' not (< it is Christ that li+es in -e; C9al. #4#*D. The "a%in on of Han!s ,he bishop lays hands on the priests $ithout saying anything. 2hen a bishop is consecrated' the hands of the consecrating prelates are laid on hi- $ith the $ords4 ;Recei+e the Holy Spirit'; but in ordination' these $ords are o-itted. ,his laying on or i-position of hands is $hat is called the ;-atter; of the sacra-ent' and is part of the ritual of other sacra-ents' li&e %aptis-' Confir-ation' 7enance' and the Anointing of the Sic&. ,here are -any instances in the 3ld ,esta-ent of laying on of hands. Jacob put his right hand on the head of Ephrai-' and his left hand on the head of :anasse and pronounced a blessing C9en. /04 /' 1D. Aaron and his sons placed their hands on the heads of +icti-s to be offered in sacrifice4 ;He is to lay his hand on the head of the +icti-' and it is to be i--olated at the entrance of the tabernacle that bears record of -e' the priests $ho represent AaronAs fa-ily pouring its blood upon the altar.; C6e+. E4#D 9od told :oses to lay his hand on Josue CNu-. #)4 0D and Aaron after offering sacrifice. (n the 3ld ,esta-ent' it signified that a +icti- or a person $as dedicated to a holy purpose' and also that there $as a flo$ing out of po$er fro- the one $ho laid on the hands. Investiture of #riesthoo! ,he bishop chants a preface in+o&ing the Holy Spirit upon those $ho are to be ordained< then follo$s $hat is &no$n as the ;for-; of the sacra-ent4 ;2e beseech ,hee' Al-ighty Father' in+est these ,hy ser+ants $ith the dignity of the priesthood. 5o ,hou rene$ in their hearts the spirit of holiness. Help the- to be steadfast in the office of second priestly ran& recei+ed fro- ,hee' 3 6ord' and to inspire others to stri+e for perfection by their e.a-ple. :ay they beco-e Bealous fello$ $or&ers in our -inistry. :ay they shine in all the Christian +irtues' so that they $ill be able to gi+e a good account of the ste$ardship entrusted to the-' and finally attain the re$ard of e+erlasting life. ,hrough the sa-e Jesus Christ' ,hy Son' 3ur 6ord' 2ho li+es and reigns $ith ,hee' in the unity of the Holy Spirit' 9od fore+er and e+er. A-en.; ,he bishop arranges the stole in the for- of a cross o+er the chest' saying4 ;,a&e the yo&e of the 6ord' for His yo&e is s$eet and His burden light.; ,hen he in+ests each $ith the

chasuble' still unfolded' saying4 ;Recei+e' the +esture of priesthood' $hich is the sy-bol of charity. 9od is $ell able to increase charity in you and -a&e perfect your $or&s.; After the ;8eni Creator Spiritus; has been sung' in $hich the Holy Spirit is in+o&ed' the bishop proceeds to anoint the hands of each in the for- of a cross. ,he bishopAs right thu-b is dipped in the oil of catechu-ens< $ith the oil he traces a cross $ith his right thu-b' a line fro- the thu-b of the right hand to the inde. finger of the left' and the other frothe thu-b of the left to the inde. finger of the right. ,hen he anoints the hands all o+er' and as he does so' he says4 ;%e pleased' 3 6ord' to consecrate and hallo$ these hands by this anointing and our blessing. A-en.; He -a&es a sign o+er each saying4 ;2hatsoe+er they bless -ay be blessed' and $hatsoe+er they consecrate -ay be consecrated and hallo$ed in the Na-e of 3ur 6ord Jesus Christ.; (n the 3ld ,esta-ent' the candidate $as anointed $ith holy oil $hich' in the case of the high priest' $as poured upon his head' but in the case of the other priests' it $as -erely put upon his forehead. ,he anointed hands of the priests are folded and tied together $ith a linen cloth' so as to allo$ the oil to penetrate into his hands. He then beco-es ChristAs bonds-an CEph. E4 D. The Deliver% of Instruments ,he bishop no$ presents each of the ne$ly ordained $ith a chalice containing $ine and $ater' and a paten upon the chalice $ith a host. %ecause the anointed hands of the priest are bound' he touches $ith the fore and -iddle fingers both the paten and the cup of the chalice. 5uring the cere-ony the bishop says4 ;Recei+e the po$er to offer sacrifice to 9od and to celebrate :ass' both for the li+ing and the dead in the na-e of 3ur 6ord. A-en.; Concelebration After the 3ffertory' the ne$ly?ordained priests begin to celebrate :ass $ith the %ishop saying the prayers aloud $ith the-. ,hey e+en say the $ords of consecration $ith hi-. ,he -eaning of the cere-ony is that as the Apostles learned to celebrate :ass fro- 3ur %lessed 6ord at the 6ast Supper< so too' in concelebrating $ith the bishop' the ne$ priests learn a ritual fro- a successor of the Apostles. As the ne$ly?ordained priests concelebrate $ith the bishop' so too' they recei+e co--union' drin&ing fro- the sa-e chalice' and consu-ing a host that $as consecrated at the :ass. The Commission to Absolve %efore the Co--union prayer is read' the :ass is interrupted a second ti-e to gi+e the priests a ne$ function in the :ystical %ody of Christ. After the profession of faith' the bishop sits do$n and lays both hands on the head of each one &neeling before hi-' and says4 ;Recei+e the Holy 9host< $hose sins you shall forgi+e' they are forgi+en the-< and $hose sins you shall retain' they are retained.; ,he bishop does not $ear glo+es for this second i-position' but he does for the first. ,he :ass is interrupted here' for the second ti-e' to gi+e the po$er to forgi+e sins' because this po$er $as gi+en by 3ur 6ord at a ti-e distinct fro- that of the authority to offer the :ass. ,he night of the 6ast Supper 3ur 6ord ordained His priests' after ha+ing offered the sacrifice of bread and $ine' saying4 ;5o this in co--e-oration of :e.; %ut it $as after His Resurrection that He ga+e the- priestly po$er to forgi+e sins and the po$er of binding and loosing. ,his corresponds also to the double cere-ony of the chasuble4 first' the putting it on as folded for the pre?Resurrection po$er< and secondly' the unfolding' to indicate the gi+ing of additional priestly po$ers of forgi+eness. 2hen the chasuble is unfolded' the bishop prays4 ;:ay the 6ord clothe you $ith the robe of innocence.;

The #romise of Obe!ience ,he ne$ly?ordained priests no$ co-e up for $hat is called the ;stipulatio.; ,here is not a clasping of hands here' for that $ould signify e=uality. ,he hands' being the instru-ents of action and ser+ice' are put inside the bishopAs hands to signify his $ill to be put at the ser+ice of the bishop. (t is a co--it-ent of the young priest to his father in Christ. The Consecration of a Bisho& ,he bishop too -ust be called by the 8icar of Christ and cannot be consecrated $ithout his e.press per-ission. ,he consecration cere-ony begins $ith the =uestion' ;Ha+e you the -andate@;< i.e.' has the Holy Father' the successor of St. 7eter' gi+en us the authority to nu-ber this priest a-ong the Apostles@ ,$o things hang together there4 apostolic succession and the 7ri-acy of 7eter. ,he night of the 6ast Supper $hen 3ur 6ord consecrated His Apostles' He re-inded the- of ho$ they $ere bound together in 7eter' $ho- He had chosen as the roc&' the leader and the first' not only in honor' but in >urisdiction. 2hat is +ery singular about the $ords of 3ur 6ord is that He did not pray for all of the Apostles as e=uals4 He prayed for the- in and through 7eter. (t $as through their oneness $ith 7eter that they $ould share in His prayer of +ictory o+er the e+il of the $orld. ,his is brought out in the $ay 3ur 6ord addressed 7eter in the second person singular in distinction to the Apostles $ho- He addressed in the second person plural4 ;And the 6ord said' Si-on' Si-on' behold' Satan has clai-ed po$er o+er you all' so that he can sift you li&e $heat4 but ( ha+e prayed for thee' that thy faith -ay not fail' $hen' after a $hile' thou hast co-e bac& to -e' it is for thee to be the support of thy brethren.; C6u&e ##4E ' E#D He told 7eter that he $ould deny Hi-' but after$ards $ould return and be the support of his brethren. 2hen the Co--unists in China atte-pted to destroy the Church' they cle+erly sought to insert a di+ision bet$een apostolic succession and the 7ri-acy of 7eter. %rain$ashing a fe$ bishops' they succeeded in inducing the- to consecrate a fe$ priests. ,he priests $ould then' because they $ere consecrated by bishops' be in the line of apostolic succession< the Co--unists thus hoped that the faithful $ould accept the-. %ut because they had not the authority or the -andate fro- the Holy Father to do so' the Co--unists thereby denied the 7ri-acy of 7eter. As it turned out' the Catholics refused to accept the bishops $ho -ay ha+e been in the line of apostolic succession' but certainly $ere not e-braced in the prayer of Christ for 7eter. %oth apostolic succession and the recognition of the 7ri-acy of 7eter go together. (t is +ery -uch li&e the proble- of lighting a city by electricity. Suppose in this city there $ere a thousand houses. ,he $ire fro- one house ran only a foot' another t$enty feet' another fi+e hundred feet' another fifteen hundred feet' another eighteen hundred. %ut suppose that the dyna-o that supplied all of this po$er $as about t$o thousand feet a$ay fro- the houses. (t $ould follo$ that none of the copper cables $ould be able to light a house< regardless of ho$ close they ca-e to the dyna-o' they $ould not be in actual contact $ith po$er. So it is $ith the trans-ission of priestly authority and po$er. Any organiBation $hich starts today' or $hich started fifty years ago' or fi+e hundred years ago' or one thousand years ago' is incapable of trans-itting the di+ine po$er of ChristAs 7assion' unless there is a contact $ith Christ Hi-self and under the conditions Christ laid do$n. As in biology' life co-es fro- life' so in theology' di+ine life co-es fro- di+ine life. An unbro&en succession of authority and po$er is essential for the di+iniBation of souls in the t$entieth century.

,he bishops' $ho are successors of the Apostles' are one in 7eter and his successors' to $ho- alone Christ pro-ised that the ;faith $ould fail not.; 5uring the cere-ony' after the bishop?elect has been interrogated concerning his fidelity' sub-ission' and obedience to 9od and the Church and all the truths of faith' the consecrating prelate acco-panied by t$o co?consecrators tells hi- at the beginning of :ass4 ;(t is the duty of a bishop to >udge' interpret' consecrate' ordain' offer' baptiBe' and confir-.; After all the saints of hea+en ha+e been in+o&ed in the 6itany' the consecrator and his co?consecrators successi+ely touch $ith both hands the head of the bishop elect saying4 ;Recei+e the Holy Spirit.; ,hese $ords constitute the -atter of the sacra-ent. ,hen co-es the prayer that is &no$n as the for-4 ;%e propitious' 3 6ord' to our supplications' and besto$ing the abundance of sacerdotal grace upon this ,hy ser+ant' pour upon hi- the po$er of ,hy blessing' through 3ur 6ord Jesus Christ 2ho li+eth and reigneth $ith ,hee in the unity of the Holy 9host.; He anoints the head of the consecrated &neeling before hi-' -a&ing first the sign of the cross on the cro$n' and then anointing the $hole cro$n of the head' saying4 ;:ay the head be anointed and consecrated by hea+enly benediction in the pontifical order in the Na-e of the Father L' in the Na-e of the Son L' and of the Holy 9host. L A-en.; After a prayer' the ne$ly?consecrated bishop has his hands anointed $ith chris- in the for- of a cross. ,he consecrator dra$s t$o lines $ith the thu-b of his right hand' one frothe thu-b of the right hand to the inde. finger of the left' the other fro- the thu-b of the left hand to the inde. finger of the right< then the $hole pal- of the consecrated is anointed $hile these $ords are said by the consecrator4 ;:ay these hands be anointed $ith the sanctified oil and the chris- of sanctification< as Sa-uel anointed 5a+id to be &ing and prophet' so -ay they be anointed and consecrated in the Na-e of the Father L' the Son L' and the Holy Spirit L. 2e -a&e the Sign of the Holy Cross of 3ur Sa+ior' Jesus Christ' 2ho redee-ed us fro- death and led us to the Kingdoof Hea+en.; ,he ne$ly?consecrated %ishop concelebrates the :ass $ith his consecrator' e+en drin&ing of the sa-e chalice. 7assing o+er -any other details for $ant of space' his ne$ly?ac=uired po$ers are sy-boliBed in his croBier' -itre' ring' and glo+es. %ecause the bishop is the father of a spiritual fa-ily' or a shepherd' he is gi+en a shepherdAs staff. 3ur %lessed 6ord called His bishops and priests to be both shepherds and fisher-en. %ecause the bishop is the spouse of the Church' he is gi+en a ring to indicate that espousal. %ecause he is to be a -ediator of the 3ld and the Ne$ ,esta-ent' he $ears the hel-et of sal+ation' $hich is the -itre. %ecause he hopes to recei+e the blessing of the Hea+enly Father' as Jacob recei+ed the blessing??than&s to co+ered hands??he $ears glo+es. After the enthrone-ent' the consecrated bishop then gi+es His blessing. He goes to the Epistle corner of the altar' &neels and sings' ;For -any years;< then going to the -iddle of the altar' he again &neels and sings in a higher +oice' ;For -any years.; As he approaches the one $ho consecrated hi-' &neeling a third ti-e he sings in a still higher +oice' ;For -any years.; ,hen he recei+es the &iss of peace fro- the bishop $ho consecrated hi- and fro- the other bishops. ,he &eynote of the bishopAs -ission is not ad-inistration' but life??the co--unication of the life that Christ brought to this earth. (f there is ad-inistration??and ad-inistration there -ust be??it is in the ser+ice of di+ine life. All the bishopAs po$ers are directed to the

for-ation of Christ in the souls of the people. 3thers -ay be instructors' but in each diocese there is only one father' the bishop. As St. 7aul said4 ;Yes' you -ay ha+e ten thousand school-asters in Christ' but not -ore than one father< it $as ( that begot you in Jesus Christ' $hen ( preached the gospel to you; C( Corinth. /4 1D. Father he is' because he has the right and po$er to ad-inister all the sacra-ents. Father he is' because his go+ern-ent is in the e.ercise of the Hea+enly Fatherhood. Father he is' because his do-ain is uni+ersal. He is sent first to the $orld and then' only for >urisdictional reasons' assigned to a diocese. ,he reason is that the uni+ersal Church is not the su- total of all the diocese throughout the $orld< rather' the dioceses deri+e fro- the Church' not the other $ay around. ,he Church preceded the-. (t has been founded entirely on the episcopacy and its -ission to -a&e disciples of all nations. ,he bishop is not pri-arily the pastor of a single floc&. He is a pastor of the uni+ersal Church in union $ith the supre-e head of the Church' 7eter and his successors. Hence' one of the pri-ary responsibilities of the bishop is to the -issions of the Church. ,he bishop is a father also because he alone has the po$er to generate priests' though priests ha+e the po$er to generate Christians. No priest has the po$er to ordain another priest' though he has the po$er to beget the faithful. ,he priest' or the bishop' in his daily round' is a -inister of 9od' a -essenger fro- another $orld' bringing up$ard to 9od prayers and adoration' and bringing do$n fro- 9od graces and blessings to the people. he is to lay hold of anything and anybody $ho $ills to be ennobled curiosity' or an accountant' li&e :atthe$ at his des&' or a fello$?tra+eler $ith the ene-y. His feet are scarred fro- thorns' $here the lost sheep or the fallen?a$ays ha+e beco-e entangled< they are to be dusty fro- searching and s$eeping for the lost coin of spiritual $anderers. Fro- proud te-pers' he $ill -eet ridicule and insult< fro- the blasphe-er' blo$s< frothe oppressed' entreaty< fro- the poor' a pleading. %ut he is one $ho after e+ery contact should inspire others to say as the $o-an at the $ell4 ;Co-e and ha+e sight of a -an $ho has told -e the $hole story of -y life< can this be the Christ@; CJohn /4#!D No case to hi- is hopeless. E+ery soul -ust be to hi- li&e the drop of $ater in the ugly gutter $hich' loo&ed at closely' reflects the deep serious blue of the far off s&y. He &no$s that he cannot con+ince others that he co-es fro- another $orld' unless he acts as if he had been there. ,he $orld -ay see his acts' but they do not &no$ his thoughts. 2hen he -ounts the altar' he carries $ith hi- all the $oes and the $ounds of the $orld. His feet' that $al& up the altar steps' -ust ha+e on the- the i-print of the ho-eless' the refugees' and the $anderers of the earth. His face' as he &isses the altar' should bear $ithin it the faces of those $hose eyes are blasted before furnaces' dar&ened in salt -ines' $et $ith the tears of grief and furro$ed $ith the $orry of sin. His +est-ents should be hea+y $ith the -illions of souls $ho &no$ not Christ and yet $ho are clinging to his +est-ents' hoping for they &no$ not $hat. As his fingers lift up the body and blood of Christ' he as&s that all the sufferings of the $orld be united $ith Christ and that no pain go to $aste. He $ill feel sad' because he &no$s ho$ -en are bitterly losing the good in their li+es' but he $ill be consoled &no$ing that 9od is near the- e+en if they &no$ it not< around the-' e+en though they percei+e it not. (n his con+ersations' he $ill see& to lift flippancy into re+erence' contro+ersy into thoughtfulness' fri+olity into practical life. 2hen he -ounts the pulpit' he should be a spea&ing crucifi.. %ut abo+e all' he $ill not be >ust a priest' but a +icti-' for Christ $as that' offering Hi-self for our sal+ation. ,here $ill be no tear shed by fello$ -an that does not bede$ his o$n chee&< no -ourning parent $ho $ill not pierce his heart $ith grief< no sheep $ho $ill be $ithout a shepherd. And because he &no$s that he is too often a priest offering Christ' and too seldo- a +icti- sharing His Cross' he $ill daily pray to the :other of Christ4

;Since you for-ed Christ the priest and +icti- in thy body' for- Hi-' ( beg thee in -y heart. 5o this' that in addition to the $ords of consecration at :ass' ( -ay say the-' as thou didst gaBe on thy Son on the Cross4 A,his is -y body< this is -y blood.A ,hen ( shall' through thy help' li+e and die $ith Hi-.;

+II) THE SACRAMENT O( MATRIMON2

6o+e e.ists on three different le+els4 the se. le+el' the friendship?lo+e' and the sacra-ental. Se. lo+e alone is directed to$ard another for the sa&e of pleasure $hich the other person gi+es the ego. ,he partner is regarded as one of the opposite se.' instead of as a person. ,he infatuation associated $ith it is nothing but the boundless desire of self?centeredness to e.press itself at all costs. %ecause it cares only for its o$n rapture and its o$n fulfill-ent' such lo+e =uic&ly turns to hate $hen no longer satisfied. 3+er and abo+e se. lo+e' there is personal lo+e. 7ersonal lo+e includes se. in -arriage' but in its essence' it is based on the ob>ecti+e +alue of another person. ,he other person -ay be lo+ed for artistic or -oral e.cellence' or because of a co--on' sy-pathetic interest. 7ersonal lo+e e.ists $here+er there is reciprocity' duality' and understanding. ,his &ind of lo+e can e.ist $ith carnal lo+e in -arriage' or =uite apart fro- carnal lo+e' for there is no direct connection bet$een the flesh and lo+e. (t is possible to be in lo+e $ithout there being physical attraction' as it is possible to ha+e physical attraction $ithout being in lo+e. 7ersonal lo+e is in the $ill' not in the body. (n personal lo+e' there is no substitution of persons possible< this person is lo+ed' and not another. %ut in carnal or erotic lo+e' since there is not of necessity a lo+e for another person' but only a lo+e of self' it is possible to find a substitute for the one $ho gi+es pleasure. Se. lo+e substitutes one occasion of pleasure for the other' but real lo+e &no$s no substitution. No one can ta&e the place of a -other. %eyond each of these t$o is Christian lo+e' $hich lo+es e+eryone either as a potential or actual child of 9od' redee-ed by Christ< it is a lo+e $hich lo+es $ithout e+en a hope of return. (t lo+es the other' not because of attracti+eness' or talents' or sy-pathy' but because of 9od. ,o the Christian' a person is one for $ho- ( -ust sacrifice -yself' not one $ho -ust e.ist for -y sa&e. Se. lo+e de-ands carnal reciprocity< personal lo+e finds it difficult to sur+i+e $ithout it< but Christian lo+e re=uires no reciprocity. (ts inspiration is Christ' 2ho lo+ed us $hile $e $ere sinners and' therefore' unlo+able. ,he sanctity of -arried life is not so-ething $hich ta&es place along?side -arriage' but by and through -arriage. ,he +ocation to -arriage is a +ocation to happiness $hich co-es through holiness and sanctity. Fnity of t$o in one flesh is not so-ething that 9od tolerates' but so-ething that He $ills. %ecause He $ills it' He sanctifies the couple through its use. (nstead of di-inishing in any $ay the union of their spirits $ith one another' it contributes to their ascension in lo+e. ,he sacra-ent $hich sanctifies this &ind of lo+e is :atri-ony. Marria e) A S%mbol of the Nu&tials of Christ an! the Church :arriage as a sacra-ent belongs to an entirely different order than the -ere union of -an and $o-an through a ci+il contract. (t basically regards a husband and $ife as sy-bols of another -arriage< na-ely' the nuptials of Christ and His Church. ,he analogy of the hea+enly nuptials goes bac& to the 3ld ,esta-ent' $here 9od appears as the bridegroo-' and (srael appears as the bride. 2hen 9od beco-es incarnate in Christ' He called Hi-self' and $as called' the %ridegroo-< it is the ne$ (srael' or the Church'

$hich beco-es His bride or His spouse. (t is often forgotten that our %lessed 6ord called Hi-self a %ridegroo-. 2hen 3ur 6ord $as as&ed $hy the disciples of John fasted' but His o$n did not' He ans$ered4 ;Can you e.pect the -en of the bridegroo-As co-pany to go fasting' $hile the bridegroo- is still $ith the-@ As long as they ha+e the bridegroo- $ith the-' they cannot be e.pected to fast; C:ar& #4 !D. John the %aptist called hi-self ;the friend of the bridegroo-'; or $hat -ight be' in -odern language' the ;best -an.; ,he title of %ridegroo-' $hich belonged to Christ' $as shared by no other' as John hi-self said4 ;,he bride is for the bridegroo-< but the bridegroo-As friend' $ho stands by and listens to hi-' re>oices too' re>oices at hearing the bridegroo-As +oice; CJohn E4#!D. 3n the other hand' the $ifeAs relationship to the husband is the relationship of the Church to Christ. ,hat is $hy $hen St. 7aul spea&s of -arriage he says' ;,hose $ords are a high -ystery...applying...to Christ and His Church; CEph. 14E#D. ,he ulti-ate consu--ation of this espousal of Christ and His Church $ill be after the resurrection' $hen the Church ;$ithout spot or $rin&le; $ill appear as a bride adorned for her husband or as the ;spouse of the 6a-b; CApoc # 4#' !4 ' ##4 )D. ,he Sacra-ent of :atri-ony is not a pious e.tra added to the -arriage contract< it is rather the ele+ation of a natural -arriage contract to the order of grace' in $hich the husband lo+es the $ife' as Christ lo+es the Church' and the $ife lo+es the husband as the Church lo+es Christ. ,he husband and $ife are not >ust a sy-bol of the union of Christ and the Church< they en>oy a real participation in that union. As Christ li+es in the Church and the Church in Christ' so the husband li+es in the $ife and the $ife in the husband' and the t$o are in one flesh. ,he role of the priest in the sacra-ent is to ratify' to $itness' and to besto$ the ChurchAs official blessing on those $ho- she no$ e-po$ers to furnish ne$ -e-bers to ChristAs :ystical %ody. ,his is the one sacra-ent in $hich the contracting parties are the -inisters of the sacra-ent to each other. (n the $ords of one to the other and in the gi+ing of the hand to each other' there is the -utual surrender of rights and the acceptance of duties. %ut to be a sacra-ent' a representati+e of the Church -ust be there to $itness it. :atri-ony' in +irtue of the -utual inherence of -an and $o-an' is a little ca-eo reflecting the greater espousal of Christ and His %ody' the Church. ,he $ord ;body; is used throughout Scripture to signify not only the hu-an body' but also the Eucharistic %ody or the Real 7resence of Christ' and also the :ystical %ody $hich is the Church. All three are in so-e $ay united. (n the -arriage cere-ony the bridegroo-' though he does not say so e.pressly' is by i-plication saying to the bride4 ;,his is -y body< this is -y blood.; ,he bride says the sa-e to hi-. (t is a &ind of ;consecration; on a lo$er le+el. 2hen during the :ass they hear the $ords of Consecration' ;,his is :y %ody< ,his is :y %lood'; they gi+e the-sel+es to Christ in the sa-e action' they gi+e the-sel+es to one another. ,he epistle of their -arriage :ass re-inds the- of this bond to the Church4 ;2i+es -ust obey their husbands as they $ould obey the 6ord. ,he -an is the head to $hich the $o-anAs body is united' >ust as Christ is the head of the Church' He' the Sa+ior' on $ho- the safety of His body depends< and $o-en -ust o$e obedience at all points to their husbands' as the Church does to Christ.; CEph. 14##?#/D ,he -an is the ;head; of the $ife' as Christ is the Head of the Church. 2hat did Christ do for the Church as her Head@ He died for it. Hence' husbands -ust sho$ lo+e to their $i+es. ,he ;headship; is not o+erlordship' but lo+e unto sacrifice. ,he $ife' in her turn' $ill sho$ to the husband the de+otion and lo+e the Church does to Christ. As further e+idence of ho$ seriously the Church ta&es -arriage as the sy-bol of Christ and the Church' St. ,ho-as A=uinas -a&es a distinction bet$een a -arriage that is -erely ratified at the altar' and a -arriage that is ratified and consu--ated' $hen husband and $ife beco-e t$o in one flesh. ,he Church has al$ays -ade this distinction in her Canon 6a$ concerning -arriage. A -arriage that is -erely ratified at the altar' but not

consu--ated' represents the union of Christ $ith the soul through grace. A -arriage ratified at the altar and consu--ated in the -arriage act sy-boliBes the union of Christ and the Church. ,he -arriage that is ratified only' is a sy-bol of a personal union of the soul $ith Christ through grace. ,his union can be bro&en by sin. (f' therefore' a husband and $ife separated i--ediately after the -arriage at the church door' and ne+er consu--ated their -arriage' that -arriage $ould be brea&able under certain conditions' because it is only the sy-bol of the union of the soul and grace. %ut the -arriage bond of a baptiBed husband and $ife $hich has been consu--ated is absolutely unbrea&able' as the union of Christ and the Church is unbrea&able. The A!ministration of the Sacrament ,he sacra-ent $hen ad-inistered at a nuptial :ass ta&es place before the :ass co--ences' and begins $ith an e.hortation to the couple. A sa-ple e.hortation often appears in liturgical boo&s' though it is not part of the sacra-ent< a priest -ay and should prepare his o$n ser-onette to the lo+ers. After the young couple ha+e been re-inded of the nature of the sacra-ent and its obligations' the priest as&s the groo-4 ;HNa-eI $ill you ta&e HNa-eI here present for your la$ful $ife' according to the rite of our Holy :other Church@; ,he bridegroo- ans$ers4 ;( $ill.; ,hen the bride is as&ed4 ;HNa-eI $ill you ta&e HNa-eI here present for your la$ful husband' according to the rite of our Holy :other the Church@; ,he bride ans$ers4 ;( $ill.; ,he priest bids the- >oin their right hands< then first the groo- and then the bride says4 ;( ta&e you Hna-eI for -y la$ful $ife HhusbandI to ha+e and to hold' fro- this day for$ard' for better' for $orse' for richer' for poorer' in sic&ness and in health' until death do us part.; ,hen follo$s the confir-ation of the -arriage bond in $hich the priest says4 ;Your -arriage contract' (' by the authority of the Church' no$ seal and bless in the Na-e of the Father' and of the Son' and of the Holy 9host.; 2hen the ring is blessed the priest says4 ;%less' 3 6ord' this ring' $hich $e are blessing in ,hy Na-e so that she $ho $ears it &eeping faith $ith her husband in unbro&en loyalty -ay e+er re-ain at peace $ith ,hee' obedient to ,hy 2ill' and -ay li+e $ith hi- al$ays in -utual lo+e through Christ 3ur 6ord. A-en.; %ecause the sacra-ent represents the hea+enly espousals' the Church practically as&s the bride and groo- $hat guarantee they $ill gi+e that they lo+e one another until death. (f they say' ;2e pledge our $ord'; the Church $ill ans$er4 ;2ords and pacts can be bro&en' as the history of the $orld too $ell pro+es.; (f they say' ;2e gi+e the pledge of a ring'; the Church $ill ans$er4 ;Rings can be bro&en and lost' and $ith the- the -e-ory of the pro-ise.; (t is only $hen the ring $hich is gi+en beco-es a sy-bol of the lo+e of Christ and His Church' does the Church unite in -arriage. Eternal sal+ation is in+ol+ed in their reception of the Sacra-ent. ,heir li+es beco-e bonded at the altar' sealed $ith the seal of the cross' signed $ith the sign of the Eucharist $hich they both recei+e into their souls' as a pledge of their unity in the spirit' $hich is the foundation of their unity in the flesh. The Bri!e in the Marria e Ceremon% (n a nuptial :ass' the bride and bridegroo- co-e to the altar i--ediately after the 7ater Noster. ,he prayer that is said here is for the bride. ,here is no special prayer said for the bridegroo-. 7art of the prayer is as follo$s4 ;6oo& in ,hy -ercy upon this ,hy hand-aid' $ho is to be >oined in $edloc& and entreats protection and strength fro- ,hee. :ay the yo&e of lo+e and of peace be upon her. ,rue and chaste -ay she $ed in Christ< and -ay she e+er follo$ the pattern of holy $o-en< and -ay she be dear to her husband li&e Rachel< $ise li&e Rebecca< long?li+ed and faithful li&e

Sara. :ay the author of deceit $or& none of his e+il deeds $ithin her. :ay she e+er be &nit to the Faith and to the co--and-ents. :ay she be true to one husband' and fly froforbidden approaches. :ay she fortify her $ea&ness by strong discipline. :ay she be gra+e in de-eanor and honored for her -odesty. :ay she be $ell taught in hea+enly lore. :ay she be fruitful in offspring. :ay her life be good and sinless. :ay she $in the rest of the blessed and the Kingdo- of Hea+en.; ,he bridegroo- is no$ included in the prayer for the bride4 ;:ay they both see their childrenAs children unto the third and fourth generation' and -ay they reach the old age $hich they desire. ,hrough the sa-e Christ' 3ur 6ord.; ,he liturgy is +ery interesting in that it gi+es the e-phasis to the bride. E+en fro- a $orldly point of +ie$' the bride is the one $ho recei+es the attention in -arriage. ,here are sho$ers of gifts for the bride' but not al$ays for the bridegroo-. ,he -arriage song is ;Here Co-es the %ride'; but there is no song4 ;Here Co-es the %ridegroo-.; E+eryone' too' is interested in $hat the bride $ears' not in $hat the bridegroo- $ears. (n Scripture' $here there is the final -arriage of the Church and Christ in hea+enly glory after the end of the $orld' all the e-phasis is upon the %ridegroo-' Christ' and little upon the bride. (t $ould see- as if ti-e' hu-an history' or the $aiting for the Second Co-ing of Christ is the season of the bride< but eternal glory is for the %ridegroo-. (n the ;%oo& of Ruth'; $here the final glory is typified and sy-boliBed' there is e-phasis only upon %oaB. ,he bride is =uietly at ho-e a$aiting the co-ing of the groo-. She does not appear in the cere-ony at the gate. ,hough in $orldly $eddings and e+en in the liturgy of the Church' the bride steals the sho$' it is not so at the $edding of the 6a-b in Hea+en. ,here He beco-es the center of attention. All the bride possesses is in Hi-' and through Hi- and $ith Hi-. (n the ;%oo& of the Apocalypse'; a long description of ho$ the %ridegroo- $ould be dressed is gi+en' but there is only a +ery si-ple description of the bride4 ;Hers it is to $ear linen of shining $hite< the -erits of the saints are her linen; CApoc. !40D. ,he ;Apocalypse; calls the final union of Christ and the Church the $edding of the 6a-b' not the $edding of the bride. An ,nbrea1able Bon! %ecause :atri-ony i-ages forth in the order of flesh the union of Christ and the Church' it follo$s that it is unbrea&able. (n the (ncarnation' 3ur %lessed 6ord too& hu-an nature $hich $as the beginning of His :ystical %ody' not for three years' nor for thirty?three' but for all eternity. So -an and $o-an' reflecting the eternal union of Christ and the Church' ta&e one another until death do they part. ,he enduring character of -arriage' ;until death do us part'; is e+ident e+en in the natural order' $here there are but t$o $ords in the +ocabulary of lo+e' ;you; and ;al$ays.; ;You; because lo+e is uni=ue< ;al$ays; because lo+e is enduring. No one e+er said4 ;( $ill lo+e you for t$o years and si. -onths.; ,hat is $hy all lo+e songs ha+e the ring of eternity about the-. No po$er on earth can frag-ent that $hich is one' and husband and $ife are -ade one in -arriage. ,o try and -a&e of thet$o single and separate indi+iduals' as they $ere before -arriage' is actually to -a&e thefrag-ents of a >oint personality' li&e unto Solo-on ta&ing his s$ord and threatening to di+ide the babe. 3ther e+idence of the unbrea&able character of -arriage is to be found in the $ay Scripture spea&s of -arriage??ne+er interpreting it in ter-s of se.' but al$ays in ter-s of ;&no$ledge;4 ;And no$ Ada- had &no$ledge of his $ife' E+e' and she concei+ed; C9en. /4 D. 2hen the angel 9abriel announced to the %lessed :other that she $as to be the :other of 9od' she as&ed4 ;Ho$ can that be' since ( ha+e no &no$ledge of -an@; C6u&e 4E1D. St. 7aul later on en>oins husbands to ;possess your $i+es in &no$ledge.; 2hy is -arriage in the %ible related to &no$ledge@ (t is in order to re+eal the close union of -an and $ife. ,here is nothing in the uni+erse that re+eals a deeper union than that of the -ind and that $hich it &no$s. 2hen the -ind &no$s a flo$er or a tree' it possesses these

ob>ects $ithin itself. ,hey are not identified $ith intellect4 they are distinct fro- it' and nothing can separate the-. %ecause -arriage is &no$ledge' it follo$s that it de-ands fidelity. Suppose a student' until he entered college' ne+er &ne$ the solilo=uy of Ha-let. 3nce he ca-e to &no$ it' he $ould al$ays be dependent on the college $hich had gi+en hi- that &no$ledge. ,hat is $hy he calls his college his ;belo+ed -other; or his al-a -ater< she caused so-ething to happen in hi- $hich $as uni=ue. He could go on en>oying the solilo=uy all the days of his life' but he could ne+er reac=uire it. So too' $hen a husband and $ife co-e to &no$ one another in -arriage they -ay en>oy the union -any ti-es' but they can ne+er again reac=uire that &no$ledge. As long as ti-e endures' it is this -an $ho has -ade her a $o-an< it is this $o-an $ho has -ade hi- a -an. A deep bond of relationship is established bet$een the t$o' though not in the sa-e order as the bond bet$een the -other and the child. ,his suggests a union bet$een -an and $o-an that is -uch -ore personal than carnal. %oth -an and $o-an' in the -o-ent of &no$ing' recei+e a gift $hich neither e+er &ne$ before' and $hich can ne+er be &no$n again' e.cept by repetition. ,he resulting psychic changes are as great as the so-atic. A $o-an can ne+er again return to +irginity< the -an can ne+er again return to ignorance. So-ething has happened to -a&e the- one' and frothat oneness co-es fidelity so long as either has a body. Se. is ne+er >ust an ;e.perience;< it is a bond registered through eternity. ,he great ad+antage of the -arriage +o$ $hich relates husband and $ife to the union of Christ and the Church' is that it guards the couple against allo$ing the -oods of a -o-ent to o+erride reason. ,here is no other $ay to control capricious solicitation e.cept by a +o$. 3nce its in+iolable character is recogniBed' an i-pulse is sub>ect to probing oneAs o$n faults and the -a&ing of ne$ efforts to deepen lo+e and understanding. The Be ettin of Chil!ren ,he union of husband and $ife also i-itates the Church in its fecundity. (n the union of Christ and the Church' there is spiritual fecundity Cincrease in con+ersionsD< in the hu-an -arriage' there is corporal fecundity. As the Church begets children out of the $o-b of the baptis-al font' fecundated by the Holy Spirit' so husband and $ife beget children. Hence' in the prayer of the Church during the sacra-ent' 9od is as&ed4 ;:ay they both see their childrenAs children unto the third and fourth generation' and -ay they reach the old age $hich they desire. ,hrough the sa-e Christ' 3ur 6ord.; (f the ulti-ate ai- of the union of -an and $o-an is not life' then there can be only one alternati+e' na-ely' death. ,he child is the physical e.pression of the fecundity of the 9odhead' in $hich the Father is the source of the eternal generation of the Son. ,he gift of generation is not a push fro- belo$< it is a gift fro- abo+e. (t co-es not fro- the ani-als of the field' but rather it descends fro- hea+en as a reflection of the Father saying to His Son4 ;,his day ha+e ( begotten ,hee.; ,his pri-ary end of :atri-ony brings the couple in relationship to the 5i+ine ,rinity' as the duality of husband and $ife ends in the begetting of children' the third ter- in their lo+e. ,his is in &eeping $ith the +ery nature of lo+e' $hich -ay be defined as a -utual self? gi+ing $hich ends in self?reco+ery. All lo+e -ust be a gi+ing' for $ithout a gi+ing there is not goodness< $ithout self?outpouring there is no lo+e. (n -arriage' lo+e is first a -utual self?gi+ing for lo+eAs greatest >oy is to gird its loins and ser+e. %ut if lo+e $ere only -utual self?gi+ing' it $ould end in self?e.haustion' or else beco-e a fla-e in $hich both $ould be consu-ed. :utual self?gi+ing also i-plies self?reco+ery. ,he -utual self?gi+ing of husband and $ife' li&e the lo+e of earth and tree' beco-es fruitful in ne$ lo+e. ,here is a -utual self?surrender as they o+erco-e their indi+idual i-potence by filling up' at the store of the other' the lac&ing -easure. ,here is self?reco+ery as they

beget not the -ere su- of the-sel+es' but a ne$ life $hich -a&es the- an earthly trinity. 6o+e that is e+er see&ing to gi+e' and is e+er defeated by recei+ing' is the shado$ of the ,rinity on earth< therefore' a foretaste of hea+en. %ehind the urge to procreate is the hidden desire of e+ery hu-an to participate in the eternal. Since -an cannot do this in hi-self' he co-pensates for it by continuing life in another. 3ur inability to e.ternaliBe oursel+es is o+erco-e by gi+ing' $ith 9odAs help' so-ething i--ortal to the hu-an race. ,hus' the parents beco-e co?creators $ith 9od' as the angel told ,obias4 ;,hen' $hen the third night is past' ta&e the -aid to thyself $ith the fear of the 6ord upon thee' -o+ed rather by the hope of begetting children than by any lust of thine. So' in the true line of Abraha-' thus shalt ha+e >oy of thy fatherhood.; C,ob. "4##D (nstead then of reflecting in any $ay upon se.' the sacra-ent sees generation as a reflection of the eternal generation of the Son in the boso- of the Father. As St. ,ho-as A=uinas puts it4 ;(f one is led to perfor- the -arriage act either by +irtue of >ustice' in order to render the debt to the partner' or by +irtue of religion' that children -ay be procreated for the $orship of 9od' the act is -eritorious.; As the sacra-ent sees in the father of the fa-ily the reflection of 5i+ine paternity' so there is in -otherhood a relation to the Eucharist. ,he -other says to her child' ;As ( li+e because of Christ' so you $ill li+e because of -e.; As' under the species of bread' day by day Christ nourishes the Christian soul' so drop by drop the -other nourishes the child. As the 5i+ine Eucharist gi+es i--ortality' so this hu-an eucharist of -otherhood is the guarantee of te-poral life. ,he angel that once stood at the gate of paradise to pre+ent -an fro- eating the tree of life no$ sheathes the s$ord. 6ife co-es into its o$n. ,here is co--union $ith hu-an life at the breast and Co--union $ith di+ine life at the altar. 2hen the Son of 9od espoused hu-anity and beca-e a Child' there $as a ne$ e-phasis on fecundity. (t placed pri-acy at a point ne+er before seen in history. Fp until the (ncarnation' the order had been father' -other' and child. No$ it $as turned bac&$ards' and beca-e child' -other' and father. For centuries hu-ans loo&ed up to the hea+ens and said4 ;9od is a$ay up there.; %ut $hen a :other held a Child in her ar-s' it could truly be said that she loo&ed do$n to Hea+en. 9od $as $ay do$n there in the dust of hu-an li+es. (f it be ob>ected that :ary had only one Child' it -ust be repeated that she had only one Child according to the flesh' but she had other children according to the spirit' for 3ur %lessed 6ord said to her at the foot of the Cross4 ;%ehold' thy son'; referring to John. And John' being unna-ed' stood for all hu-anity. At that -o-ent she beca-e by di+ine decree the :other of all $ho- Christ redee-ed and the 7atroness of all -others. (or Better or for Worse %ecause of hu-an frailty there -ay be' despite lo+eAs effort' a failure to achie+e co--on union in -ind and body< but this does not gi+e the offended party the right to contract a ne$ -arriage. ;2hat 9od' then' has >oined' let no -an put asunder; C:att. !4"D. 2hen hu-an lo+e and se. lo+e brea& do$n' there is al$ays Christian lo+e' $hich steps in to suggest that the other person is to be regarded as a gift of 9od. :ost of 9odAs gifts are s$eet< a fe$ of the-' ho$e+er' are bitter. %ut $hether bitter or s$eet' the partner is still a gift of 9od' for $ho- the other -ust sacrifice hi-self or herself. Selfish lo+e $ould see& to get rid of the burden of the other person si-ply because he is a burden. Christian lo+e ta&es on the burden in obedience to the co--and4 ;%ear the burden of one anotherAs failings< then you $ill be fulfilling the la$ of Christ C9al. "4#D. 2hat sic&ness is to an indi+idual' an unhappy -arriage -ay be to a couple< na-ely' a trial sent by 9od in order to perfect the- spiritually. (f a husband $ere suffering fro-

pneu-onia' the $ife $ould not lea+e hi-. (n li&e -anner' if the husband is unfaithful or un&ind' the $ife $ill not lea+e hi- for another -arriage. ,he acceptance of the trial of -arriage is not a sentence to death. As a soldier is not sentenced to death because he ta&es an oath to his country' but ad-its that he is ready to face death rather than lose honor. %eing $ounded for the country $e lo+e is noble< being $ounded for the 9od $e lo+e is nobler still. Just as there is a co--unication of +ital forces bet$een husband and $ife' so too' there can be a co--unication of spiritual forces4 ;,he unbelie+ing husband has shared in his $ifeAs consecration' and the unbelie+ing $ife has shared in the consecration of one $ho is a brother; C( Corinth. )4 /D. 2hat a blood transfusion is to the body' reparation for the sins of another is to the spirit. (nstead of separating $hen there are trials' the Christian solution is to bear the cross for the sa&e of the sanctification of the other. A $ife can redee- a husband' and a husband can redee- a $ife' as Christ offered Hi-self for His spouse' the Church. As s&in can be grafted fro- the bac& to the face' so -erit can be applied frospouse to spouse. ,his spiritual co--unication -ay not ha+e the ro-antic satisfaction in it of carnal co--unication' but its returns are eternal. ,he great difference bet$een a Christian and a pagan in such a trial is that the Christian recei+es suffering< he e+en spea&s of it as co-ing fro- the hands of the Crucified< the unbelie+er' ho$e+er' finds no place for it in the uni+erse because it negates his egotis-< it cancels out his lo+e of pleasure' and it begets an inferno $ithin hi-. A cross to the Christian is outside hi- and therefore bearable< the double cross on the inside of the unbelie+er is insoluble' unbearable. Christian lo+e not only can -a&e such suffering bearable< it can e+en -a&e it s$eet. ,he Son of 9od +oluntarily ended on a cross< but it did not con=uer Hi- because it ca-e fro$ithout4 ;He suffered under 7ontius 7ilate.; ,he Christian' in li&e -anner' sees that if (nnocence did not spurn the cross' then so-eho$ or other' it -ust fit into his life' $hich is far fro- innocent. Since -arital lo+e is the shado$ cast on earth by the 6o+e of Christ for His Church' then it -ust reflect ChristAs rede-pti+e =uality. As Christ deli+ered Hi-self up for His spouse' so there $ill be so-e $i+es and so-e husbands $ho $ill deli+er the-sel+es up to 9olgotha for the sa&e of their spouse. Just as in the spiritual life there is the ;dar& night of the soul'; so in -arriage there is the dar& night of the body. ,he ecstasy does not al$ays endure. (n the days of ro-ance' the e-phasis is on the egoAs durability in lo+e. 6ater on' the Christian sees that -arriage is not t$o persons directed to$ard one another' but rather t$o going out to a co--on purpose beyond the-sel+es. 2hen the (ncarnate Son of 9od burst the bonds of death and rose to glory' Scripture re+ealed that the physical uni+erse is groaning in pain until it is destined to be transfor-ed as a perfect instru-ent of the spirit< that is' until there is a ne$ hea+en and a ne$ earth. (n the -eanti-e' the Church -a&es use of the -aterial things of this creation and associates action and prayer $ith it. 2ater' bread' $ine' oil and other things are -ade the effectual signs of the spiritual gifts $hich 9od besto$s upon His people through the Church as His agency. As Cardinal Ne$-an put it4 ;2e approach and in spite of the dar&ness our hands' our head' our bro$' or our lips beco-e' as it $ere' sensible of the contact of so-ething -ore than earthly. 2e &no$ not $here $e are' but $e ha+e been bathing in $ater and a +oice tells us that it is blood. 3r $e ha+e a -ar& signed upon our forehead and it spea&s of Cal+ary. 3r $e recollect a hand laid upon our heads and surely it had the print of the nails upon it and rese-bled Hi- 2ho ga+e sight to the blind and raised the dead. 3r $e ha+e been eating or drin&ing' and it $as not a drea- surely that 3ne fed us fro- His 2ounded Side and rene$ed our nature by the hea+enly -eat He ga+e us.;

(t $ould be a false +ie$ to loo& on $ater' oil' bread' and the -atter of sacra-ents as ha+ing any po$er of and by the-sel+es. ,his $as the -ista&e -ade by Naa-an' the Syrian general' $hen Eliseus told hi- that he could be cured of his leprosy if he $ould bathe in the Jordan se+en ti-es. Naa-an ans$ered4 ;Has not 5a-ascus its ri+ers' Abana and 7harphar' such $ater as is not to be found in (srael@; C(8 Kings 14 #D. ,hin&ing that the cure $ould be $rought through $ater alone' Naa-an argued that the dirty $ater of the Jordan could not co-pare $ith the purer $aters of his o$n land. Finally' at the urging of a ser+ant' Naa-an $as healed and i--ediately sa$ that it $as due to the po$er of 9od' not to the po$er of the $aters. So it is in the sacra-ents. 9od uses -en and -atter< the po$er is not in the-' but in 9od.

ABO,T THIS BOO0 AND THE MEN WHO MADE IT (,"TON 3OHN SHEEN $as born :ay 0' 0!1' at El 7aso' (llinois' one of four sons of Ne$ton :orris and 5elia CFultonD Sheen. He $as baptiBed 7eter and too& the na-e John at confir-ation' later adopting his -otherAs -aiden na-e. His father $as a far-er' but the fa-ily later -o+ed to 7eoria' (llinois' $here he attended St. :aryAs School and Spalding (nstitute' fro- $hich he $as graduated in ! E. He recei+ed his A.%. and :.A. degrees froSt. 8iator College' %ourbonnais' (llinois' $here he first tasted the pleasures of spea&ing and $riting as a -e-ber of the college debating tea- and ne$spaper staff. He co-pleted his theological studies at St. 7aulAs Se-inary' St. 7aul' :innesota' and $as ordained to the priesthood for the 5iocese of 7eoria' Septe-ber #*' ! !. A year later he obtained the degrees %achelor of Sacred ,heology and %achelor of Canon 6a$ fro- the Catholic Fni+ersity of A-erica' and then $ent to the Fni+ersity of 6ou+ain' %elgiu-' $here he $as a$arded a 7h.5. in !#E. He also attended the Sorbonne in 7aris and the Collegio Angelico in Ro-e. (n !#/' he recei+ed his 5octorate of Sacred ,heology in Ro-e and' a year later' $hile teaching dog-atic theology at St. Ed-undAs College' 2are' England' he $as -ade an Agrege en 7hilosophie by 6ou+ain and a$arded that uni+ersityAs Cardinal :ercier (nternational 7hilosophy A$ard. (ncluded a-ong his honorary degrees are4 66.5.' 6itt.5.' and 6.H.5. 3n his return to the Fnited States' he ser+ed as a curate at St. 7atric&As Church in 7eoria< >oined the faculty of the Catholic Fni+ersity of A-erica' 2ashington' 5. C.' in !#" as a philosophy of religion instructor' and $as later pro-oted to a full professorship. (n June' !E/' he $as appointed 7apal Cha-berlain and $as ele+ated the follo$ing year to 5o-estic 7relate. He $as consecrated %ishop on June ' !1 ' $hich $as a year after he beca-e National 5irector of the Society for the 7ropagation of the Faith. He has been heard by -illions of people in the Fnited States' Canada' and England through the -edia of radio and tele+ision. A prolific $riter' he is author of t$o syndicated colu-ns4 ;9od 6o+e You; for the Catholic 7ress' and ;%ishop Sheen Spea&s'; for the secular press' and is editor of t$o -agaBines4 ;2orld?-ission'; a =uarterly re+ie$' and ;:ission'; a bi-onthly. ,he popularity of his radio and tele+ision progra-s can be >udged fro- the fact that his daily -ail' as a result of these progra-s' has reached as -uch as ten thousand letters in a single day??about one?third of the- fro- non?Catholics. ,he largest single deli+ery of -ail $as thirty thousand letters. He conducted the first religious ser+ice e+er telecast' ser+ed as narrator for a ;:arch of ,i-e; fil-' and has had his ser-ons issued in record albu- for-. As $ell as ser+ing in such organiBations as the Catholic 6iterary 9uild and the A-erican Catholic 7hilosophical Society' he is an acti+e -e-ber of the :ediae+al Acade-y and the A-erican 9eographical Association. ,he long list of his boo&s started $ith publication of ;9od and (ntelligence in :odern 7hilosophy; C6ong-ans' 9reen' !#1D. ,his $as follo$ed by ;Religion 2ithout 9od; C6ong-ans' 9reen' !#0D' ;,he 6ife of All 6i+ing; CCentury' !E*D ;3ld Errors and Ne$ 6abels; CCentury' !E D' ;:oods and ,ruths; CCentury !E#D' ;,he 2ay of the Cross; CAppleton?Century' !E/D' ;Se+en 6ast 2ords; CAppleton?Century' !EED' ;,he Eternal 9alilean; CAppleton?Century' !E/D' ;,he 7hilosophy of Science; C%ruce' !E/D' ;,he :ystical %ody of Christ; CSheed and 2ard' !E1D' ;Cal+ary and the :ass; CKenedy' !E"D' ;,he :oral Fni+erse; C%ruce' !E"D' ;,he Cross and the %eatitudes; CKenedy' !E)D' ;,he Cross and the Crisis; C%ruce' !E0D' ;6iberty' E=uality and Fraternity; C:ac-illan !E0D' ;,he

Rainbo$ of Sorro$; CKenedy' !E0D' ;8ictory 3+er 8ice; CKenedy' !E!D' ;Freedo- Fnder 9od; C%ruce' !/*D' ;2hence Co-e 2ars; CSheed and 2ard' !/*D' ;,he Se+en 8irtues; CKenedy' !/*D' ;For 9od and Country; CKenedy' !/ D' ;A 5eclaration of 5ependence; C%ruce' !/ D' ;9od and 2ar; CKenedy' !/#D' ;,he 5i+ine 8erdict; CKenedy' !/ED' ;,he Ar-or of 9od; CKenedy' !/ED' ;7hilosophies at 2ar; CScribnerAs' !/ED' ;Se+en 2ords to the Cross; CKenedy' !//D' ;Se+en 7illars of 7eace; CScribnerAs' !//D' ;6o+e 3ne Another; CKenedy' !//D' ;Se+en 2ords of Jesus and :ary; CKenedy' !/1D' ;7reface to Religion; CKenedy' !/"D' ;Characters of the 7assion; CKenedy' !/"D' ;Jesus' Son of :ary; C:c:ullen' !/)D' ;Co--unis- and the Conscience of the 2est; C%obbs' :errill' !/0D' ;7hilosophy of Religion; CAppleton?Century?Crofts' !/0D' ;7eace of Soul; C:c9ra$?Hill' !/!D' ;6ift Fp Your Heart; C:c9ra$?Hill' !1*D' ;,hree to 9et :arried; CAppleton?Century?Crofts' !1 D' ;,he 2orldAs First 6o+e; C:c9ra$?Hill' !1#D' ;6ife (s 2orth 6i+ing' First Series; C:c9ra$? Hill' !1ED' ;6ife (s 2orth 6i+ing' Second Series; C:c9ra$?Hill' !1/D' ;,he 6ife of Christ; C:c9ra$?Hill' !1/D' ;,he 2ay to Happiness; C9arden City' !1/D' ;6ife (s 2orth 6i+ing' ,hird Series; C:c9ra$?Hill' !11D' ;,he 2ay to (nner 7eace; C9arden City !11D' ;9od 6o+e You; C9arden City' !11D' ;,hin&ing 6ife ,hrough; C9arden City' !11D' ;,he ,rue :eaning of Christ-as; C:c9ra$?Hill' !11D' ;6ife (s 2orth 6i+ing' Fourth Series; C:c9ra$?Hill' !1"D' ;,houghts for 5aily 6i+ing; C9arden City' !1"D' ;6ife (s 2orth 6i+ing' Fifth Series; C:c9ra$? Hill' !1)D' ;,his (s the :ass; CHa$thorn' !10D' ;,his (s Ro-e; CHa$thorn' !"*D' ;9o to Hea+en; C:c9ra$?Hill' !"*D' ;,his (s ,he Holy 6and; CHa$thorn' !" D' and ;,he Fulton J. Sheen Sunday :issal; CHa$thorn' !"#D. He is Au.iliary %ishop of Ne$ Yor&. 2O,S,( 0ARSH $as born on 5ece-ber #E' !*0' at :ardin' Ar-enia. He ca-e to Canada at the age of fifteen during the ,ur&ish -assacres. Son of an i-port?e.port entrepreneur and grandson of an engra+er' he $ent to stay $ith an uncle' A. 9. Na&ash' $ho o$ned a photography studio in Sherbroo&e' Guebec. He too& an interest in the art of the ca-era and $as sent by his uncle to %oston' :assachusetts' to study. After se+eral years in the Fnited States' he opened his o$n studio in CanadaAs capital $here' $ithin a fe$ years' he $as photographing the crea- of society and leaders of go+ern-ent. 2hen $ar bro&e out in !E!' 3tta$a beca-e a center of Allied $ar acti+ity' and ;Karsh of 3tta$a; beca-e a fa-iliar signature on the portraits of so-e of the $orldAs greatest leaders. (n !/ ' his fa-ous portrait of 2inston Churchill roc&eted hi- to fa-e as the $orldAs greatest portrait photographer. ,hat photograph' along $ith se+enty?four others $hich $ere ta&en in all parts of the $orld in the four years that follo$ed' $ent into -a&ing his first boo&' ;Faces of 5estiny; CMiff?5a+is' !/"D. He follo$ed this $ith ;,his (s the :ass; CHa$thorn' !10D' ;7ortraits of 9reatness; C,ho-as Nelson N Sons' !1!D' ;,his (s Ro-e; CHa$thorn' !"*D' ;,his (s ,he Holy 6and; CHa$thorn' !" D' and the publication of his -e-oirs in a $or& entitled ;(n Search of 9reatness; CKnopf' !"#D. Still a $orld tra+eler' he &eeps ca-eras and e=uip-ent at studios in 6ondon' 7aris' and Ne$ Yor&' as $ell as in 3tta$a. He usually carries a set of ca-era e=uip-ent that $eighs at least #1* pounds. He al$ays uses a $hite ca-era' finding that the traditional blac& is depressing' and his focusing cloth +aries in color according to his o$n -ood??though it is -ost often of red +el+et $ith a gold satin lining. 9roups of his portraits for- part of the per-anent collections of such -useu-s as the %roo&lyn :useu- 5epart-ent of 7hotography and the :useu- of :odern Art in Ne$ Yor& City< East-an House' Rochester' Ne$ Yor&< ,he Art (nstitute of Chicago< and the Huntington 6ibrary' San :arino' California. (n ac&no$ledg-ent of his contribution to Canadian art and culture' he recei+ed one of the first Canadian CitiBenship Certificates in January' !/)' $hen 7arlia-ent passed a la$ creating Canadian citiBenship.