Part 13

"Invisible head." If, for example, a merchant of one country wishes to establish a branch of his business in another, he remains in the new country long enough to establish the branch business, and then appointing someone to take his place, returns to his own country. He is still the head of the new establishment, but its invisible head for the people of that country, while its visible head is the agent or representative he has placed in charge to carry on the business in his name and interest. When Our Lord wished to establish His Church He came from Heaven; and when about to return to Heaven appointed St. Peter to take His place upon earth and rule the Church as directed. You see, therefore, that Our Lord, though not on earth, is still the real head and owner of the Church, and whatever His agent or vicar--that is, our Holy Father, the Pope--does in the Church, he does it with the authority of Our Lord Himself.

117 Q. Who is the visible head of the Church? A. Our Holy Father the Pope, the Bishop of Rome, is the vicar of Christ on earth and the visible head of the Church.

The "Bishop of Rome" is always Pope. If the Bishop of New York, or of Baltimore, or of Boston, became Pope, he would become the Bishop of Rome and cease to be the Bishop of New York, Baltimore, or Boston, because St. Peter, the first Pope, was Bishop of Rome; and therefore only the bishops of Rome are his lawful successors--the true Popes--the true visible heads of the Church. The bishops of the other dioceses of the world are the lawful successors of the other Apostles who taught and established churches throughout the world. The bishops of the world are subject to the Pope, just as the other Apostles were subject to St. Peter, who was appointed their chief, by Our Lord Himself.

"Vicar"--that is, one who holds another's place and acts in his name.

*118 Q. Why is the Pope, the Bishop of Rome, the visible head of the Church? A. The Pope, the Bishop of Rome, is the visible head of the Church because he is the successor of St. Peter, whom Christ made the chief of the Apostles and the visible head of the Church.

"Of Rome." That is why we are called Roman Catholics; to show that we are united to the real successor of St. Peter, and are therefore members of the true apostolic Church.

*119 Q. Who are the successors of the other Apostles? A. The successors of the other Apostles are the bishops of the holy Catholic Church.

We know the Apostles were bishops, because they could make laws for the Church, consecrate other bishops, ordain priests, and give Confirmation--powers that belong only to bishops, and are still exercised by them.

*120 Q. Why did Christ found the Church? A. Christ founded the Church to teach, govern, sanctify, and save all men.

"Teach" religion. "Govern" in things that regard salvation. "Sanctify," make good. "Save" all who wish to be saved.

*121 Q. Are all bound to belong to the Church? A. All are bound to belong to the Church, and he who knows the Church to be the true Church and remains out of it, cannot be saved.

Anyone who knows the Catholic religion to be the true religion and will not embrace it cannot enter into Heaven. If one not a Catholic doubts whether the church to which he belongs is the true Church, he must settle his doubt, seek the true Church, and enter it; for if he continues to live in doubt, he becomes like the one who knows the true Church and is deterred by worldly considerations from entering it.

In like manner one who, doubting, fears to examine the religion he professes lest he should discover its falsity and be convinced of the truth of the Catholic faith, cannot be saved.

Suppose, however, that there is a non-Catholic who firmly believes that the church to which he belongs is the true Church, and who has never--even in the past--had the slightest doubt of that fact--what will become of him?

If he was validly baptized and never committed a mortal sin, he will be saved; because, believing himself a member of the true Church, he was doing all he could to serve God according to his knowledge and the dictates of his conscience. But if ever he committed a mortal sin, his salvation would be very much more difficult. A mortal sin once committed remains on the soul till it is forgiven. Now, how could his mortal sin be forgiven? Not in the Sacrament of Penance, for the Protestant does not go to confession; and if he does, his minister--not being a true priest--has no power to forgive sins. Does he know that without confession it requires an act of perfect contrition to blot out mortal sin, and can he easily make such an act? What we call contrition is often only imperfect contrition--that is, sorrow for our sins because we fear their punishment in Hell or dread the loss of Heaven. If a Catholic--with all the instruction he has received about how to make an act of perfect contrition and all the practice he has had in making such acts--might find it difficult to make an act of perfect contrition after having committed a mortal sin, how much difficulty will not a Protestant have in making an act of perfect contrition, who does not know about this requirement and who has not been taught to make continued acts of perfect contrition all his life. It is to be feared either he would not know of this necessary means of regaining God's friendship, or he would be unable to elicit the necessary act of perfect contrition, and thus the mortal sin would remain upon his soul and he would die an enemy of God.

If, then, we found a Protestant who never committed a mortal sin after Baptism, and who never had the slightest doubt about the truth of his religion, that person would be saved; because, being baptized, he is a member of the Church, and being free from mortal sin he is a friend of God and could not in justice be condemned to Hell. Such a person would attend Mass and receive the Sacraments if he knew the Catholic Church to be the only true Church.

I am giving you an example, however, that is rarely found, except in the case of infants or very small children baptized in Protestant sects. All infants rightly baptized by anyone are really children of the Church, no matter what religion their parents may profess. Indeed, all persons who are baptized are children of the Church; but those among them who deny its teaching, reject its Sacraments, and refuse to submit to its lawful pastors, are rebellious children known as heretics.

I said I gave you an example that can scarcely be found, namely, of a person not a Catholic, who really never doubted the truth of his religion, and who, moreover, never committed during his whole life a mortal sin. There are so few such persons that we can practically say for all those who are not visibly members of the Catholic Church, believing its doctrines, receiving its Sacraments, and being governed by its visible head, our Holy Father, the Pope, salvation is an extremely difficult matter.

I do not speak here of pagans who have never heard of Our Lord or His holy religion, but of those outside the Church who claim to be good Christians without being members of the Catholic Church.

Lesson 12 ON THE ATTRIBUTES AND MARKS OF THE CHURCH

An attribute is any characteristic or quality that a person or thing may be said to have. All good qualities are good attributes, and all bad qualities are bad attributes. All perfections or imperfections are attributes. If I can say of you that you are good, then goodness is one of your attributes. If I can say you are beautiful, then beauty is one of your attributes. We have seen already that the Church has four marks; but besides these it has three attributes, which flow from its marks. It is easier to see the marks of the Church than its attributes. It is easier to see, for instance, that the Church is one than that it is indefectible.

*122 Q. Which are the attributes of the Church? A. The attributes of the Church are three: authority, infallibility, and indefectibility.

*123 Q. What do you mean by the authority of the Church? A. By the authority of the Church I mean the right and power which the Pope and the bishops, as the successors of the Apostles, have to teach and govern the faithful.

Authority is the power which one person has over another, so as to be able to exact obedience. A teacher has authority over his scholars, because they must obey him; but the teacher need not obey the scholars, because they have no authority over him. God alone has authority of Himself and from Himself All others who have authority receive it from God, either directly or through someone else. The Pope has authority from God Himself, and the priests get theirs through their bishops. Therefore, to resist or disobey lawful authority is to resist and disobey God Himself. If one of you were placed in charge of the class in my absence, he would have lawful authority, and the rest of you should obey him--not on account of himself, but on account of the authority he has. Thus the President of the United States, the governor, the mayor, etc., are only ordinary citizens before their election; but after they have been elected and placed in office they exercise lawful authority over us, and we are bound as good citizens and as good Catholics to respect and obey them.

*124 Q. What do you mean by the infallibility of the Church? A. By the infallibility of the Church I mean that the Church cannot err when it teaches a doctrine of faith or morals.

"Infallibility." When we say Church is infallible, we mean that it cannot make a mistake or err in what it teaches; that the Pope, the head of the Church, is infallible when he teaches ex cathedra--that is, as the successor of St. Peter, the vicar of Christ. Cathedra signifies a seat, ex stands for "out of"; therefore, ex cathedra means out of the chair or office of St. Peter, because chair is sometimes used for office. Thus we say the presidential chair is opposed to this or that, when we intend to say the president, or the one in that office, is opposed to it. The cathedral is the church in which the bishop usually officiates, so called on account of the bishop's cathedra, or throne, being in it.

*125 Q. When does the Church teach infallibly? A. The Church teaches infallibly when it speaks through the Pope and bishops united in general council, or through the Pope alone when he proclaims to all the faithful a doctrine of faith or morals.

But how will we know when the Pope speaks ex cathedra, when he is speaking daily to people from all parts of the world? To speak ex cathedra or infallibly, three things are required:

(1) He must speak as the head of the whole Church, not as a private person; and in certain forms of words by which we know he is speaking ex cathedra.

(2) What he says must hold good for the whole Church--that is, for all the faithful, and not merely for this or that particular person or country.

(3) He must speak on matters of faith or morals--that is, when the Holy Father tells all the faithful that they are to believe a certain thing as a part of their faith; or when he tells them that certain things are sins, they must believe him and avoid what he declares to be sin. He could not make a mistake in such things. He could not say that Our Lord taught us to believe and do such and such, if Our Lord did not so teach, because Our Lord promised to be with His Church for all time, and to send the Holy Ghost, who would teach it all truth and abide with it forever. If then the Church could make mistakes in teaching faith and morals, the Holy Ghost could not be with it, and Our Lord did not tell the truth--to say which would be blasphemy. But remember, the Pope is not infallible unless he is teaching faith or morals; that is, what we believe or do in order to save our souls. If the Holy Father wrote a book on astronomy, mathematics, grammar, or even theology, he could make mistakes as other men do, because the Holy Ghost has not promised to guide him in such things. Nevertheless, whatever the Pope teaches on anything you may be pretty sure is right. The Pope is nearly always a very learned man of many years' experience. He has with him at Rome learned men from every part of the world, so that we may say he has the experience of the whole world. Other rulers cannot and need not know as much as the Holy Father, because they have not to govern the world, but only their own country. Moreover, there is no government in the whole world as old as the Church, no nation that can show as many rulers without change; so we may say the Pope has also the experience of all the Popes who preceded him, from St. Peter down to our present Holy Father, Pius XI--two hundred and sixty-one popes. Therefore, considering all this, we should have the very greatest respect for the opinions and advice of the Holy Father on any subject. We should not set up our limited knowledge and experience against his, even if we think that we know better than he does about certain political events taking place in our country, for we are not sure that we do. The Holy Father knows the past history of nations; he knows the nature of mankind; he knows that what takes place in one nation may, and sometimes does, take place in another under the same circumstances. Thus the Holy Father has greater foresight than we have, and we should be thankful when he warns us against certain dangers in politics or other things. He does not teach politics; but as everything we do is either good or bad, every statesman or politician must consider whether what he is about to do be right or wrong, just or unjust. It is the business and duty of the Holy Father to declare against the evil or unjust actions of either individuals or nations, and for that reason he seems at times to interfere in politics when he is really teaching morals. At times, too, governments try to deprive the Church or the Holy Father of their rights; and when he defends himself against such injustice and protests against it, his enemies cry out that he is interfering with the government.

You understand now what the infallibility of the Pope implies, and that it does not mean, as the enemies of the Church say, that the Pope cannot sin, cannot be mistaken in anything. The Pope can sin just the same as anyone else; he could be a very bad man if he wanted to be so, and take the punishment God would inflict for his sins. Could he not be very angry, entirely neglect prayer, or pray with willful distraction; could he not be proud, covetous, etc.? And these are sins. Therefore he could sin; and hence he has to go to confession and seek forgiveness just as we do. Therefore remember this: whether the Pope be a bad man or a good man in his private life, he must always tell the truth when he speaks ex cathedra, because the Holy Ghost is guiding him and will not permit him to err or teach falsehood in faith or morals.

We have examples in the Bible (Numbers 22, 23) where God sometimes makes even bad men foretell the truth. Once He gave an ass the power to speak, that it might protest against the wrongdoing of its wicked and cruel rider.

We have seen how governments interfere with the rights of the Holy Father, and thus he has need of his temporal power that he may be altogether independent of any government. Now let me explain to you what is meant by the Temporal Power of the Pope. Well, then, the Holy Father should have some city or states, not belonging to any government, in which he would be the chief and only ruler. Up to the year 1870 the Holy Father did have such states: they were called the Papal States, and the power he had over them--just like that of any other ruler--was called the temporal power. Now how did he get those states and how did he lose them? He got them in the most just manner, and held possession of them for about a thousand years.

Hundreds of years ago the people of Rome and the surrounding countries elected the Pope their sole ruler. He was already their spiritual ruler, and they made him also their temporal ruler. Then the Pope protected and governed them as other rulers do. Later, kings and princes added other lands, and thus by degrees the possessions of the Pope became quite extended.

How did he lose these possessions? The Italian government took them from him in the most unjust manner. Besides the lands, they deprived the Church of other property donated to it by its faithful children. No ruler in the world had a more just claim or better right to his possessions than the Holy Father, and a government robbed him of them as a thief might take forcibly from you whatever had been justly given to you, when he found you were unable to defend yourself against him.

But has the Holy Father need of his temporal power? Yes, the Holy Father has need of some temporal power. He must be free and independent in governing the Church. He must be free to say what he wishes to all Catholics throughout the world, and free to hear whatever they have to say to him. But if the Pope is under another ruler he cannot be free. That ruler may cast him into prison, and not allow him to communicate with the bishops of the world. At least, he can say nothing about the injustice of the ruler who is over him. Therefore the Pope must have some possessions of his own, that he may not be afraid of the injustice of any ruler, and may speak out the truth boldly to the whole world, denouncing bad rulers and praising good ones as they deserve.

Mind, I do not say what possessions the Holy Father should have but simply that he should have some, in which he would be altogether independent. In justice he should have all that was taken from him. We have a good example here in the United States to illustrate the need of the independence of the Pope. You know every State in the United States is a little government in itself, with its own governor, legislature, laws, etc. Now over all these little governments or States we have the government of the United States, with the President at its head. In the beginning the members of the United States Government assembled to transact the business of the nation sometimes in one State and sometimes in another--sometimes in New York and sometimes in Pennsylvania, etc. But they soon found that in order to be independent of every State and just to all, they must have some territory or possessions of their own not under the power of any State. So some of the States granted them Washington and the country about it for ten miles square--now called the District of Columbia--which the United States government could freely perform its duties. In a similar manner the Holy Father is over all the governments of the world in matters of religion--in matters of justice and right; and just as the United States government has to decide between the rights of one State and the rights of another, so the Holy Father has sometimes to decide between the rights of one government and the rights of another, and must, in order to be just with all, be free and independent of all.

Again, the temporal power of the Pope is very useful to the Church; for with the money and goods received from his possessions the Holy Father can educate priests and teachers, print books, etc., for the foreign missions. He can also support churches, school, and institutions in poor countries, and especially where the missionaries are laboring for the conversion of the native heathens.

When the Holy Father had his own possessions he could do much that he cannot now do for the conversion of pagan nations. At present he must depend entirely upon the charitable offerings of the faithful for all good works, even for his own support. The offering we make once a year for the support of the Holy Father is called "Peter's pence," because it began by everyone sending yearly a penny to the Pope, the successor of St. Peter.

*126 Q. What do you mean by the indefectibility of the Church? A. By the indefectibility of the Church I mean that the Church, as Christ founded it, will last till the end of time.

Therefore indefectibility means that the Church can never change any of the doctrines that Our Lord taught, nor ever cease to exist. When we say it is infallible, we mean that it cannot teach error while it lasts; but when we say it is indefectible, we mean that it will last forever and be infallible forever, and also that it will always remain the same as Our Lord founded it. There are two things that you must clearly understand and not confound, namely, the two kinds of laws in the Church--those which Our Lord gave it and those which it made itself. The laws that Our Lord gave it can never change. For example, the Church could not abolish one of the Sacraments, leaving only six; neither could it add a new one, making eight. But when, for example, the Church declares that on a certain day we cannot eat flesh meat, it makes the law itself, and can change it when it wishes. Our Lord left His Church free to make certain laws, just as they would be needed. It has always exercised this power, and made laws to suit the circumstances of the place or times. Even now it does away with some of its old laws that are no longer useful, and makes new ones that are more necessary. But the doctrines, the truths of faith or morals, the things we must believe and do to save our souls, it never changes and never can change: it may regulate some things in the application of the divine laws, but the laws themselves can never change in substance.

*127 Q. In whom are these attributes found in their fullness? A. These attributes are found in their fullness in the Pope, the visible head of the Church, whose infallible authority to teach bishops, priests, and people in matters of faith or morals will last to the end of the world.