I. Preliminary Notions. — Worship is rever-

ential respect paid to another. It requires two numerically distinct beings : a person who exhibits respect and another person, or a thing, to whom or to which it is exhibited. There are as many ways of paying respect and homage as there are perfections which call for worship. The worship due to God is called adoration (cultus latriae). That worship to which creatures are entitled by reason of such supernatural excellences as they may possess in the order of sanctification and union with God, is called cultus duliae. Corre- sponding to the unique excellence of the Blessed Virgin Mary as Mother of God, there is a special worship, which, to distinguish it from the inferior cult due to lesser saints, is called hyperdiilia.
Adoratio (Gr. irpoaKvvrjai^) , in the usage of the Church and of Scholastic theology, is a generic term, denoting sometimes latria, sometimes dulia. The true sense must in each instance be determined from the context. To render divine worship to a creature is idolatry and a most grievous sin.
These different forms of worship admit of other distinctions, according as they are directed to a prototype or a mere ectype.
CHRIST'S HUMANITY ADOIL-^BLE 279
By a prototype we understand the original and proper possessor of adorable prerogatives or excellencies. A protot}^pe in this technical sense is always a person, never an object. Worship rendered to a prototype is called absolute (cultits ahsolutus). Absolute worship may again be subdivided into absolute latria and diilia. When exhibited to an ectype, — which is always an object, never a person, — worship is called relative (cultus relativus). Relative worship may also be subdivided into latria and diilia. Relative latria is the worship rendered, e. g., to an image of Christ or of the Blessed Trinity; relative diilia is the worship rendered to a relic, the picture of a saint, a flag, etc.
A distinction of special importance lies be- tween the material and the formal object of wor- ship. By the material object of worship we imderstand the person or thing honored; its for- mal object is the immanent reason or motive for which honor is rendered. Since there can be no worship without some reason, material and formal object are always bound up together. The con- nexion between the two may be either (i) per modiim identitatis, as in the case of Almighty God, in whom nature and adorability coincide; or (2) per modum unionis physicae, as in the case of the humanity of our Lord, which becomes adorable by its Hypostatic Union with the Logos ; 01" (3) P^^ modum unionis moralis, as in the case of images and relics of saints, which owe their character as objects of worship to the relation
28o UNITY IN DUALITY
they bear to their respective prototypes. Wor- ship per modum unionis moralis is always strictly relative.
A kind of subdivision of the formal object of worship is the so-called obiectum manifestati- vum, which plays such an important part in the beautiful devotion to the Sacred Heart of Jesus. By obiectum manifestativum we understand a formal object of worship which, though in itself rather remote, is particularly effective in its ap- peal to the worshipper.
A beggar who kisses the hand of his benefactor does so for the reason that the goodness and liberaHty of the almsgiver manifest themselves in a special manner through that particular organ of the body. Such ven- eration is at bottom nothing else than veneration of the benefactor himself. So we may prefer to adore God as our benefactor rather than as the Supreme Being, because His mercy touches our hearts and gives concrete expres- sion, as it were, to the adorability of His Divine Majesty. Similarly, we adore the Five Wounds of our Divine Saviour, because they manifest His infinite love for us in a special manner; but the real and ultimate object of our worship is the Godman as such.^
2. The Dogma. — The divine worship which we render to the Logos as such (Aoyos ao-ap/co?) is identical with adoration of the one true God. The only two questions which can concern us here
1 Cfr. Franzelin, De Verba Incarn., thes. 45 ; Billuart, De Incarn., diss. 23, art. i.
CHRIST'S HUMANITY ADORABLE 281
are these : Are we justified in adoring Christ as the Word Incarnate (Aoyo? evaapKoi) ? and are we in duty bound so to adore Him ? These questions resolve themselves into three others, namely: (i) Is the Godman (i. e., Christ in both His na- tures) entitled to divine adoration (latria) ? (2) Must we also adore the man Jesus, i. e., the con- crete sacred humanity of Christ? (3) Is it per- missible to render divine worship {latria) to the several members of Christ's sacred humanity, in particular to His Sacred Heart? We shall an- swer these questions in three distinct theses.
Thesis I : Christ as the Godman is entitled to divine worship.
This thesis embodies a truth which is of faith.
Proof. To adore Christ in a different way as man than as Son of God would be to countenance the heresy of Nestor ius that there are two persons in the Godman. The Council of Ephesus (A. D. 43 1 ) formally defined the true relation of the two natures by adopting th*e eighth anathematism of St. Cyril, to wit : "Si quis audet dicere assump- tum hominemcoadorandumDeo Verbo . . . tain- quam alterum cum altera j^ . . . ac nan potius una supplicatione^ veneratiir Emmanuel, . . . iuxta quod Verhum caro factum est, anathema sit — If anyone dare to assert that the man assumed
2 ij erepov iv irepw. 3 ulif vpoaicvriiaei.
282 UNITY IN DUALITY
into the Divine Logos must be adored as a Per- son distinct from the Logos . . . and that Em- manuel is not worshipped by one and the same act, . . . according as the Word was made flesh, let him be anathema." This same truth was still more clearly defined by the Fifth Council of Constantinople (A. D. 553) : ''Si quis in duabus naturis adorari dicit Christum, ex quo duas adora- tiones introducunt separatim Deo Verho et se.pa- ratim homini,^ vel si quis . . . non una adora- tione Deum Verhum incarnatum cum propria ipsius came ^ adorat, . . . talis anathema sit — If any one say that Christ is adored in two na- tures, separately as the Divine Word and sepa- rately as a man, or if any one do not adore God the Word Incarnate together with His own flesh by one act of worship, ... let him be anath- ema." ^ Hence it is an article of faith that the Godman as such is entitled to the same worship as the Divine Logos.
a) The Biblical argument for this thesis rests partly on the divine adoration rendered to our Lord by the magi,^ the man born blind,^ etc., and partly on Christ's positive claim to divine wor- ship, which is echoed by His Apostles. He Him- self commands "all men [to] honor the Son as
4 Idlqi TV O'V A67(f> Kal Idl^ 8 Cfr. Denzingcr-Bannwart, Bnchi-
T
6/uerd Idlas airov
8 John IX, 35 sqq.
CHRIST'S HUMANITY ADORABLE 283
they honor the Father." ^ St. Paul says : "Let all the angels of God adore Him," ^^ and lays it down as a divine precept "that in the name of Jesus every knee should bow, of those that are in heaven, on earth, and under the earth." "
b) The Fathers base the doctrine of the unica adora- tio due to the Godman on the fact that He was the Son of God and true God after His Incarnation as well as before. The Divine Logos became man in virtue of the Hypostatic Union, consequently the man Jesus is true God and worthy of divine adoration. As St. Cyril told Nestorius : " We do not adore a man who is the bearer of a God,^^ but God made man." ^^ Even Theo- doret of Cyrus,^* who was suspected of Nestorian lean- ings, confesses: "After (as before) the Incarnation" we adore the one Son of God,^' our Lord Jesus Christ, and call those infidels ^^ who think otherwise."
Thesis II: Because of its Hypostatic Union with the Logos, the humanity of our Lord is entitled to divine worship in itself, though not for its own sake.
This proposition, though not an article of faith, is generally held to be a revealed truth {Met proximum saltern ) .
» John V, 23.
loHeb. I, 6; cfr. Ps. XCVI, 7.
11 Phil. II, 10. Cfr. Apoc. V. 11 sqq. For other instances of divine worship rendered to Jesus in the Gospels see A. Seitz, Das Evan- gelium vom Gottessohn, pp. 263 sqq., Freiburg 1908. For further infor- mation consult Pohle-Preuss, The Divine Trinity, pp. 73 sqq.
12 0eo
13 ivavOpwrfiaavTa Gedr. \iEp. ad Flat:, 104. Other
Patristic texts in Petavius, De In- cam., XV, 3. Cfr. St. Thomas, S. Theol., 3a, qu. 25, art. 1.
15 Kal fjLera. tt)v ivapOpwiniatp.
18 iva irpoaKvvovpLev vlbv tov Qeov.
17 Svffoe^eis,
19
'284 UNITY IN DUALITY
Proof. Let us first determine the state of the question. There is a large distinction between the two propositions: "The humanity of Christ is adored in itself," and "The humanity of Christ is adored for its own sake." ,
The former proposition means that the human nature of Christ is the immediate terminus or object of divine worship (obiectum materiale, sed partiale) ; the latter, that it is its motive or formal object. To assert the latter would be false and blasphemous, because the sacred humanity of Christ is essentially a creature. The adorability of Christ's human nature does not rest upon a Monophysitic deification, but simply and solely on the Hypostatic Union. Christ's humanity did not exist apart from the Logos, but was assumed into the latter as a quasi-part. Whatever belongs to a person substan- tially (as in this case the humanity of Christ), is worthy of the same specific veneration as the person himself. The veneration exhibited to a monarch, e. g., is not limited to his soul, but extends to his body, and is in both respects a cultus absohitus, directed primarily to the royal personage and only in a secondary manner to whatever essentially belongs to that personage. Hence John Wiclif was wrong in asserting that the sacred hu- manity of our Lord is entitled to relative worship only. The union of Divinity and humanity in the Godman creates more than a mere moral bond.
The malicious insinuation of the Jansenist Council of Pistoia (1794), that "direct adoration of the manhood of Christ is equivalent to rendering divine honors to a creature," was formally condemned by Pope Pius VI.^'
18 " Falsa, captiosa, pio ac debito praeslUo et praestando defrahens et cultui humanitati Christi a fidelibus iniuriosa." (Bull " Auctorem F»-
CHRIST'S HUMANITY ADORABLE 285
a) That the sacred humanity of our Lord is a fit material object of divine adoration (obiectum materiale partiale) can be proved from Sacred Scripture and the unanimous teaching of the Fathers.
Cfr. Apoc. V, 12: "The lamb that was slain is worthy to receive power, and divinity, and wis- dom, and strength, and honor, and glory, and benediction."
The Fathers adduce the following reasons: a) If we were not permitted to adore the sacred hu- manity of our Redeemer directly, i. e., in itself, the Sec- ond Person of the ]Most Blessed Trinity, i. e., the Divine Logos, since the Incarnation would be deprived of the worship of latria; for the Incarnate Word exists only as Godman. This argument is made much of by St. Athanasius, who says among other things : " We by no means adore a creature; this is an error of the heathen and the Arians. But we do adore the Lord of the crea- ture, the God-Logos made flesh. For although the flesh is of itself something created, it has become the body of God. But in adoring this body we do not separate it from the Logos, nor do we detach the Logos, when we wish to adore Him, from His flesh. . . . Who, then, is so foolish as to say to the Lord : ' Depart from Thy body, that I may adore Thee ' ? " ^^ St. Epiphanius ex- presses himself in similar language. " Let no one say to the Only-begotten : Put away Thy body, that I may
adore Thee,-° but adore the Only-begotten One with the
\
dei," quoted by Denzinger-Bann- 20 d h rb
wart, Enchiridion, n, 1561.)
19 Ep. ad Adelphium, n. 3.
286 UNITY IN DUALITY
body,^^ the Uncreated One with the temple which He assumed at His descent." ^^
)8) The assertion of the Apollinarists that those who worship the sacred humanity of our Lord adore a man and mere flesh,-^ is a shameless calumny which St. Atha- nasius thus indignantly repels in the first of his Two Books Against Apollinaris : " Again you say : ' We do not adore the creature.' Ye fools! Why do you not consider that the created body of the Lord must receive more than the veneration which is due to the creature? For it has become the body of the increate Logos, and you adore Him whose body it is. [This body], therefore, is adored with due divine worship, be- cause God is the Logos whose body it is. Thus the women . . . embraced his feet and adored. They held the feet, but adored God." -*
y) Since the sacred humanity of Christ is in itself adorable, we must also render divine worship to His body and blood as really and truly present in the Holy Eucharist. In an explanation of Psalm XCVIII, 5 St. Ambrose rehiarks: "Per scabellum terra intelligitur, per terram autem caro Christi, quam hodie quoque in mysteriis [sc. Ettcharistiae] adoramus et quam Apostoli in Domino lesu adorarunt. Neque enim divisus est Christus, sed unus" ^° St. Augustine expounds the same text as follows : " Adorate scabellum pedum eius. Fluctuans converto me ad Christum, quia ipsum quaero hie, et invenio quomodo sine impietate adoretur terra . . . et scabellum pedum eius. Suscepit enim de terra terram, quia caro de terra est et de came Mariae carnem
21 ffi)i> T
22 Ancor., 4. Bardenhewer-Shahan, Patrology, p. 28 dvOpuwoXdrpai, aapKoX&rpai- 256.
ziContr. Apollin., I, 6. There 2^ De Spiritu Sancto, III, 11, 79-
are, however, reasons for doubting
CHRIST'S HUMANITY ADOIL^BLE 287
suscepit. Et quia in hac ipsa came hie ambulavit et ipsatn carnem nobis manducandam ad sahitem dedit — nemo antem illam carnem manducat, nisi priiis adoraverit — inventum est, quemadmodum adoretur tale scabellum pedum Domini et non solum non peccemus adorando, sed peccemus non adorando." ^*
8) The worship we render to the sacred humanity of our Lord is not idolatry, because we do not adore mere flesh, but flesh hypostatically united with the Divine Logos. St. John Damascene develops this thought with an acuteness which might almost be termed Scholastic. " The flesh is not to be adored in its own nature," he says, " but it is adored with the Incarnate Logos, not in- deed for its own sake, but for the sake of its Logos, with whom it is hypostatically united. For we do not profess that it is the naked, simple flesh which is adored, but the flesh of God, or God made flesh." "
b) It is, however, a matter of debate among divines whether the sacred humanity of Christ considered in itself, i. e., without regard to the Hypostatic Union, besides latria is also entitled to the worship of dulia, or, more specifically, hyperdidia, directed solely to His created perfec- tions, e. g., sanctifying grace and the seven gifts of the Holy Spirit.^^
The Thomists -° take the affirmative side.
Suarez, who agrees with them, says that Christ's title
2« In Ps., 98, 5. Schwetz, Theol. Dogmai., t. II, 2nd
27 De Fide Orth., IV, 3. For ed., pp. 62 sqq., Vindobonae 1880.
additional Patristic evidence consult 28 V, supra. Article i.
Vasquez, In S. Theol., Ill, disp. 95 28 Cfr. Billuart, De Incarn.. diss.
sq.; Petavius, De Incarn., XV, 3 sq.; 23, art. 3.
288 UNITY IN DUALITY
to the worship of hyperdulia is based upon the innumer- able and exalted creatural prerogatives, both natural and supernatural, of His sacred humanity.^" But this theory is open to the grave objection ^^ that such an inferior species of worship might easily lead to a dis- paragement of Our Lord's divine dignity. The theo- retical truth that our Lord is entitled to various kinds of worship does not justify us in actually exhibiting to Him a cultus which, at its lowest, sinks below the level of latria, to which His sacred humanity has a strict claim. No good Catholic would dream of honoring the Sovereign Pontiff merely in his capacity of Bishop or Cardinal, though these titles and the dignity correspond- ing to each are no doubt included in the papal prerog- atives. Similarly, though Christ's sacred humanity is endowed with certain prerogatives which in themselves are entitled to no more than hyperdulic worship, we do not worship Him merely with the veneration which we exhibit, e. g., to His Blessed Mother, because to ren- der Him this lower kind of worship would be equiv- alent to denying Him the strictly divine adoration to which He also has a right, just as the recognition of an adoptive sonship in the man Jesus consistently leads to a denial of His natural Sonship.^^ Billuart is there- fore guilty of a sophism when he says: " Humanitas sic praecisa potest amari et laiidari, ergo et adorari (sell, hyperdulia) ." ^^ To consider Christ's created pre-
80 " Si Christus ut homo praecise quez (In S. Theol., Ill, disp. 96, c. adoretur propter dignitatem ct ex- 4), De Lugo (De Myst. Incarn., cellentiam, quam eius humanitas ha- disp. 35, art. 3), Chr. Pesch (Prae- bet ex vi ttnionis, ilia adoratio non led Dogmat,, Vol. IV, 3rd ed., pp. erit perfecta latria, sed inferior ... 114 sqq.).
et propria hyperdulia dicitur." (De 82 V. supra, pp. 196 sqq.
Incarn., disp. 53, sect. 2, n, 7.) 83 De Incarn., disp. 23, art. 3.
81 Emphasized especially by Vas-
CHRIST'S HU:^IANITY ADORABLE 289
rogatives abstractly for themselves, to admire, to love and to praise them, is not the same as to render them the worship of hyperdulia. Since it is impossible to sep- arate these prerogatives from the Person of the Logos and to argue that, if Christ's sacred humanity, which is endowed with so many graces, existed in a separate human person apart from the Logos, it would be en- titled to a higher degree of hyperdulic worship than the Blessed Virgin Mary, is dogmatically inadmissible for the reason that the sacred humanity with all its preroga- tives is inseparably (dxwpto-Tw^) united to the Person of the Logos,
St. Thomas seems to admit that we may render to our Lord and Saviour Jesus Christ the worship of dulia side by side with that of latria. " Adoratio hu- manitatis Christi" he says, " dupliciter potest intelligi: uno modo, ut sit eiits sicut rei adoratae, et sic adorare carnem Christi nihil est aliud quam adorare Verbum Dei incarnatiim. . . . Alio modo potest intelligi adoratio hu~ manitatis Christi, quae fit ratione humanitatis Christi perfectae omni munere gratiarum, et sic adoratio hu- manitatis Christi non est adoratio latriae, sed adoratio didiae, ita scil. quod una et eadem persona Christi adore- tur adoratione latriae propter suam dizinitatem et adora- tione didiae propter perfectionem humanitatis." ^* This passage has been variously interpreted. Franzelin un- derstands St. Thomas as teaching that the sacred human- ity of Christ is simply the obiectum manifestationis of the only kind of worship which we are permitted to render Him, vis.: latria.^^ Chr. Pesch holds that in the opinion of the Angelic Doctor the worship of latria virtually in- cludes that of didia and hyperdulia respectively, but that
34 5". Theol., 3a, qu. 25, art. 2.
35 Franzelin, De Verba Jncarn., thes. 45, coroll. 2.
■290 UNITY IN DUALITY
the permissibility of the former does not argue the per- missibility of the latter.^^ But such interpretations seem unwarranted. Medina, Billuart, L. Janssens, and others explain the passage literally, so that for once we find ourselves compelled, with all due reverence, to devi- ate from what on the face of it appears to be the teaching of the Angelic Doctor. At the present time there is a special reason for taking a different view of the question than did Aquinas. Despite the innumerable hy- perdulic excellencies proper to the Sacred Heart of Jesus, the Church regards the worship paid to this particular organ of our Lord's human body as exclusively latreutic.
Thesis III: The sacred humanity of Christ as a whole, and its several members, especially His Sacred Heart, are entitled to divine adoration (latria).
This thesis embodies a well-established theo- logical conclusion.
Proof. The adorability of Christ's human na- ture in its totality is entirely due to its Hypostatic Union with the Logos; This applies a fortiori to its constituent parts, such as, e. g., His soul, His Precious Blood, the Five Wounds of His Sa- cred Body, all of which are inseparably united with the Logos.
a) Devotion to any one of these parts, therefore, prop- erly takes the form of adoration (cultus latriae). Though immediately directed to these separate parts or organs, the formal object or motive of such adoration is the Godhead itself, or, concretely, the Divine Logos, who is hypostatically united with Christ's sacred hu-
ZtPraelect, Dogmat., Vol. IV, p. 115.
DEVOTION TO THE SACRED HEART 291
manity, both in its totality and in its several parts. The Acts of the Nicene Council, which were cited by the Council of Ephesus, though their authenticity is not entirely beyond doubt, contain this passage : " Confite- miir D. N. lesum Christum . . . totum adorabilem etiam cum corpore, sed non secundum corpus adorabilem, . . . totus quippe ergo Deus etiam cum corpore, non secundum corpus; totus adorandus etiam cum corpore, non propter corpus." ^^
Upon this principle is based the devotion to the Sacred Heart, inaugurated by Sister Margaret Mary Alacoque, of Paray-le-^Ionial in Burgundy (d. 1690). Blessed and nurtured by the Roman Pontiffs, this devotion has spread over the Christian world and proved a rich source of blessings. Though opposed by the Jansenists, it was officially approved in 1765, and soon became immensely popular. On August 26th, 1850, Pope Pius IX raised the Feast of the Sacred Heart to the rank of a festival of the Universal Church, and at the dawn of the twentieth century, the immortal Leo XIII, by a solemn act of con- secration performed in all the churches of the universe, dedicated the entire htmian race to the Sacred Heart of Jesus.
The Jansenistic Coimcil of Pistoia referred to the adoration of the Sacred Heart as " novel, erroneous, or at least dangerous," but Pope Pius VI, in his dogmatic Bull " Auctorem Fidei" (1794), denounced this opinion as " false, venturesome, pernicious, offensive to pious ears, and injurious to the Apostolic See." ^^ In the same Bull the insinuation that the faithful adore the Heart of
37 Cfr. Hardouin, Condi., Vol. I, stolicam Sedem iniuriosa." (Den-
p. 1639. zinger-Bannwart, Enchiridion, n.
38 " Falsa, temeraria, perniciosa, 1562.) piarum aurium offensiva, in Apo-
292 UNITY IN DUALITY
Jesus apart from the Godhead was condemned as " cap- tious and injurious to the faithful worshippers of the Sacred Heart," who, in the words of the Pontiff, adore this organ of our Lord's human body " as the Heart of the Person of the Logos, with which it is inseparably united." »»
The dogmatic reasons alleged in these pontif- ical decisions fully coincide with those we have adduced in confirmation of our Second Thesis. The Sacred Heart is the material and partial, though not the formal object, of divine adoration (latria). In other words, we worship it "in it- self, but not for its own sake." The sole formal object and motive of adoration is its Divinity, due to the Hypostatic Union.
It may be asked: What particular motives prompt the Church to urge the faithful to wor- ship the Sacred Heart of Jesus in preference to other organs of His body? She must have spe- cial reasons for doing this, since not every de- votion that is dogmatically unobjectionable is recommended for general adoption. We can conceive of devotions which, though dogmat- ically correct, might even cause disedification and scandal.
The worship of any special organ of our
89". . . quasi fideles cor Jesu unitum est: . . . captiosa, in fideles
adorarent cum seporatione vel prae- cordis Icsu cultores iniuriosa."
cisione a divinitate, dum illud ado- {Const. " Auctorem Fidei," in Den-
rant ut est cor lesu, cor nempe zinger-Bannwart's Enchiridion, n.
personae Verbi, cui inseparabiliter 1563.)
DEVOTION TO THE SACRED HEART 293
Lord's sacred Body does not hinge entirely on the question whether that particular organ is adorable in itself, but primarily on the question whether the worship rendered to it is apt to man- ifest our Lord's condescension and love for hu- mankind, and to bring Him nearer to us. From this point of view it may safely be asserted that no organ of our Saviour's body is so apt to serve as obiectiun manifcstativiim as the Sacred Heart, regarded as the material seat of Christ's thean- dric love for mankind. In the languages of all nations, and particularly in that of the Sacred Scriptures of both the Old and the New Testa- ment, the heart is the symbol of love.^**
The teaching of the Church was misinterpreted by Camillus Blasius, an auditor of the Rota, who pub- lished a shallow dissertation at Rome in 1771 under the title Dissertatio de Festo Cordis lesu. He claimed that the symbolic, not the material Heart is the object of our adoration, which is tantamount to saying that the Church proposes to the worship of the faithful an in- tangible metonymy, a substanceless metaphor, an abstract symbol. Can this be possible ? It is true that the Sacred Congregation of Rites, in the decree by which it insti- tuted the Feast of the Sacred Heart (February 6th, 1765), employed the phrase: " {Hoc ciiltii^ symbolice renovari memoriam illins divini amoris, quo unigenitiis Dei Filius humanam suscepit naturam" But this phrase
40 The circumstance that modern ment. Cfr. Leroy, De SS. Corde
physiology assigns the ganglia as lesu eiusque Cultu, pp. 22 sqq.,
the seat of love as a sensitive af- Leodii 1882. fection, does not impair this argu-
294 UNITY IN DUALITY
must be interpreted in accordance with the petition of the Bishops of Poland, to which the decree was a reply. In that petition we read : " En res, quam lesus colendam proponit, nimirum cor suum sacrosanctum, non tantum ut est symbolum omnium interiorum affectionum, sed ut est in se." *^ The matter was cleared up beyond a per- adventure by Pope Pius VI in his Bull " Auctorem Fidei": ". . . illud adorant [iideles],'' he says, " ut est cor lesu, cor nempe personae Verbi, cui inseparabiliter unitum est ad eum modum, quo exsangue corpus Christi in triduo mortis sine separatione a divinitate adorabile ftiit in sepulcro." ^^ Surely it was not the " symbolic " Heart that was " inseparably united with the Person of the Logos," any more than it was the " symbolic " body of the Saviour that reposed for three days in the tomb.^^
The Church has solemnly approved the wor- ship of the Sacred Heart of Jesus and sanc- tioned it liturgically by the incorporation of spe- cial prayers in her Breviary and Missal. Hence Catholics are no longer free to reject this ad- mirable devotion as incorrect or inadmissible. All good Christians will hail with joy and join in the adoration of that Divine Heart which beats for us in undiminished love both in Heaven and on our altars. Amid the spiritual afflictions of our cold and. unbelieving age nothing is so well
*1 Cfr. N. Nilles, De Rationibus 48 On the divergent opinions held
Festorum SS. Cordis lesu et Puris- by different theologians in regard
simi Cordis Mariae, 4th ed., pp. 120 to the proximate object of the wor-
sqq., Ratisbon 1885. ship of the Sacred Heart, cfr. Chr.
42 Cfr. Denzinger-Bannwart, En- Pesch, Praelect. Dogmat,, Vol. IV,
chiridion, n. 1563. pp. 124 sq.
DEVOTION TO THE SACRED HEART 295
justified as the ardent petition: of Jesus, have mercy on us !"
'Sacred Heart
Readings : — Wilhelm-Scannell, A Manual of Catholic The- ology, Vol. II, pp. 117, 2nd ed., London 1901. — S. J. Hunter, S. J., Outlines of Dogmatic Theology, Vol. II, pp. 497 sqq., 2nd ed., s. a. — * L. Leroy, De SS. Corde lesu eiusque Cultu, Leodii 1882. — J. Jungmann, S. J., Die Andacht sum hi Hersen Jesu und die Bedenken gegen dieselbe, 2nd ed., Freiburg 1885. — N. Nilles, S. J., De Rationibus Festorum SS. Cordis lesu et Purissimi Cordis Mariae, 2 vols., 5th ed., Ratisbon 1885. — Idem, The Devotion to the Sacred Heart (tr. hy W. H. Kent, O. S. C), London 1905. — H. J. Nix, S. J., De Cultu SS. Cordis lesu Notiones quacdam The- ologicae, 2nd ed., Aug. Vindel. 1886. — W. Humphrey, S. J., The One Mediator, pp. 272 sqq., London s. a. — J. V. Bainvel, La Devotion au Sacre-Coeur de Jesus, Doctrine, Histoire, 3rd ed., Paris 1911. — J. de Gallifet, S. J., TJie Adorable Heart of Jesus, 3rd ed., London 1908. — J. J. C. Petrovits, Theology of the Cultus of the Sacred Heart, Washington, D. C, 1917 (contains a good bibliography, pp. 202-208). Since revised and republished b}- B. Herder under the title, Devotion to the Sacred Heart, its Theol- ogy, History, and Philosophy, St. Louis 1918 (bibliography, pp. 277-281).— E. R. Hull, S. J., Dez-otion to the Sacred Heart, Lon- don 1904.
APPENDIX
In the text (pp. 90 sq.) we have given the traditional vieviT of the teaching of Nestorius. This view is based on the writings of his opponents, especially St. Cyril. More recently the publication by Loofs, of over three hundred fragments of Nestorius' own writings, and by F. Nau, of a hitherto unknown work written by him during his exile under the pseudonym of " Heraclides of Damascus," ^ has given rise to a controversy, in which the orthodoxy of Nestorius was vehemently de- fended against Pope Celestine I by Bethune-Baker, Har- nack, and Duchesne, The majority of Catholic savants, however, hold that the traditional account of Nestorianism requires no correction in the light of the newly discovered writings of the unfortunate patriarch, especially since it is not at all likely that his Christological teaching differed in any essential respect from that of his master Theo- dore of Mopsuestia.
The meaning which Nestorius attached to irpoawTrov remains obscure, and the term, as used by him, may be interpreted in different ways. This is not surprising, as Nestorius was an exegete and a historian, not a philoso- pher. M. Jugie probably comes nearest the truth when he says ^ that the cv Trpoo-wTrov resulting from the eroxris TTpoawTTwv is simply a very intimate union of the divine with a human person. According to this view there are
1 Nestorius, Le Livre de d'Hira- 2 Nestorius et
la
Controverse
elide de Damas, Paris 1910. Ncstorienne, pp.
94
sqq., Paris
1912.
296
APPENDIX 297
actually two distinct persons in Christ. Junglas ^ holds that the essence of Nestorianism consists not so much in the assumption of a twofold personality, as in the proba- tionary theory peculiar to the Antiochene school, zns.: that Christ was compelled to merit the so-called hypostatic union, which began only with His glorious Resurrection, by patient suffering and obedience to the will of God; in other words, that, though he may by a sort of prolepsis be called " Son of God " from the moment of His con- ception. He did not become true God until after His death. It is in accord w-ith this theory, according to Junglas, that the term 6cot6ko writings of Nestorius: Mary was not really the mother of God, though she may be called thus per anticipationem, just as the mother of a man who is raised to the episco- pate may be called the mother of a bishop. Whether this explanation can be made to square with Nestorius' teaching on the Holy Eucharist (where he neglects to emphasize the hypostatic union of the two natures), is not for us to decide. But no matter how the Christology of the unfortunate patriarch be interpreted in the light of his own writings, he certainly did deny that Christ was true God from the moment of His conception, and, furthermore, drew so sharp a line between the divine and the human attributes of our Lord that they can no longer be ascribed to one person. In other words, it is an inevitable corollary of Nestorianism that there are two persons in Christ, and consequently the system was justly condemned as heretical in the anathematisms of St. Cyril.*
3 Die Irrlehre des Nestorius, 4 Cfr. the Katholik, of Mayence,
Treves 1912. 1913. I. PP- 233 sqq., 437 sqq.
INDEX
AsfeLARD, 197.
Abert, R, 146.
Abgar, King, 70, 71.
Abraham, 64, 75, 107, 224.
Abstraction, Aristotelean the- ory of, 275.
Abucara, Theodore, 127, 129, 130.
Acacius of Constantinople, 153.
Acephali, 148.
Acts, The three hierarchic, 245.
Actus existendi, 137.
Adam (see also Son of Adam), 61, 63, 64, 65, 67, 70, 79, 107, 209, 248, 264, 272, 277.
Adoption, 202 sq.
Adoptionism, 22, 60, 183, 192, 196 sqq.
Adorability of Qirist's human- ity, 229, 278 sqq.
Adoratio, 278.
Advance, Christ's, in wisdom, age, and grace, 237, 275 sqq.
Agatho, Pope, iii, 156, 157, 158, 160.
Agnoetae, 254, 266, 268 sqq., 271.
Agobard of Lyons, ig6.
Albertus Magnus, 130.
Alcuin, 196, 199, 262.
Alexandria, 109.
Alexandria, Council of, 50.
Alexius Comnenus, 143.
Alzog-Pabisch-Byme, 42, 62, 91, 206.
Ambrose, St., 7, 53, 57, y6, 99, 152, 190, 227, 258, 275, 286.
Amicus, Francis (S. J.), 218. Ammianus Marcellinus, 34, Anabaptists, 62. Angels, The, 117, 240, 243
sqq., 264, 273, 274, 276, 283. Anointment, Christ's, 227 sq. Anselm, St., 219.
'AvdpUVOTOKO^j 90.
"Avdpwiros deo(p6pos^ 191.
' AvTiSoais rwv iStw/iarwv, 184 sqq.
Antoine, 127.
Antoninus Pius, 23, 24.
Apelles, 25, 39, 61,
Aphthartodocetae, 73, 80, 84,
148. Apocalypse, 69. Apollinarianism, 48 sqq., 210,
286. ApoUinaris, 48, 49, 109, 112, 286. Apologetic argument for the
Divinity of Christ, 28 sqq. Apostates, 242. Apostles, 227. Apostles' Creed, The, 42, loi,
169, 195. Arendzen, J. P., 41. Arianism, 48 sqq., j6, 80, 191,
268, 269, 285. Aristides of Athens, 23, 23. Aristotle, 72, 113. Arius, 48. Armenia, 148. Arnobius, 105. Arriaga, 126. Ascension, 238. Assemani, 176. Athanasian Creed, 3, 4, 6 sq.,
50, 112. Athanasius, St, 6, 7, 48, 49, 50,
299
30O
INDEX
58, fyi, 84, 91, loi, 106, 148, 151, 153, 271, 285, 286.
Atzberger, L., 246.
" Auctorem Fidei," 291, 292, 294.
Augustine of Nazareth, 263.
Augustine, St., 7, 47, 57, 59, 84, 91, 99, 103, 114, 122, 150, 152 sq., 164, 191, 199, 200, 205, 210, 214, 215, 217, 229, 234 sq., 252, 264, 271, 272, 286.
Azarias, Brother, 213.
B
Bach, J., 8, 206.
Bade, J., 37-
Bagdad, 149.
Bainvel, J. V., 295-
Baltzer, 120.
Baradai, Jacobus, 148.
Bardenhewer, O., 27, 81, 91, 161.
Bardenhewer-Shahan, 21, 22, 23, 25, 45, 49, 61, 71, 73, 76, 81, 89, 91, 115, 131, 156, 161, 162, 174, 193, 269, 286.
Barnabas, Epistle of St., 21 sq.
Baronius, 77.
Bartmann, B., 15, 69.
Basil, St., 66, 67, 271.
Basilides, 41.
Basilidians, 41.
Basle, Council of, 263.
Batiffol, P., 35, 38, 104.
Bautz, 8.
Bayle, Pierre, 120, 121.
Beatific vision of Christ, 248, 249 sqq.
Beatus of Astorga, 196.
Beck, A., 81.
Bellarmine, 7, 18, 223, 243, 270, 277.
Benedict XIV, 173, I94-
Berengar, 77.
Berliere, 83.
Bernard, St., 83, 154.
Bertieri, F. I., 8.
Bertram, A., 7.
Bethune-Baker, J. F., 99, 115.
Beyrout, 173,
Biel, Gabriel, 172, 244, 277.
Billot, Cardinal, 8, 138, 141, 222,
250. Billuart, 7, 30, 138, 141, 143,
195, 203, 219, 223, 243, 244,
280, 288, 290. Blasius, Camillus, 293. Bleeding hosts, 173. Blood, The Precious, 170 sqq.,
290. Bonaventure, St., 58, 60, 77,
132, 136, 145, 221, 236, 264, Bougaud-Currie, 12, 37, 246. Boulogne, 173. Bowden, H. S., 37. Bradley, 139. Brewer, H. (S. J.), 7. Bruges, 173. Bulsano, Alb. a, 39. Bunsen, 25. Burg's Kontrovers-Lexikon,
174.
Caiphas, 15.
Cajetan, Cardinal, 138, 276.
Canus, Melchior, 258.
Capitaine W., 2>7-
Capreolus, 138.
Carleton, 223.
Carmen, 104.
" Caro Christi viviUca," 182.
Catholic Encyclopedia, 8, 71,
149, 197. Catholic Fortnightly Review, 2,
^73- Celestine I, Pope, 91, 296. Celsus, 104, 120, 121, Cerinthus, 43, 102, Chable, Fl., 2>^. Chalcedon, Council of, 50, 62,
87, 97, 108, 112, IIS, 140, 149,
151, 154, 156, 193, 211. Chandlery, P. J. (S. J.), 70,
105. Chapman, Dom J. (O. S. B.),
155- Christ, Offered Himself as a
INDEX
301
sacrifice, 2; Not a perfect image of the Trinity, 3; In the Athanasian Creed, 4; Constitutive elements of, 5 ; True God and true man, 9 sqq. ; The Divinity of, 10 sqq. ; As Logos, 19 sq. ; As the Messias, 29 sq. ; As the ideal " Superman," 22 ; His sinlessness, 32 sq. ; His Di- vine Sonship, 33; His proph- ecies, 34; His miracles, 34 sqq. ; His moral character, 35; The Humanity of, 39 sqq. ; Reality of His human nature, 41 sqq. ; Integrity of same, 48 sqq. ; His inter- course with men, 52 sqq. ; Adamic origin of, 61 sqq. ; His mother, 68 sq. ; His out- ward aspect, 70 sq. ; Passibil- ity of His human nature, 72 sqq. ; The " Man of Sor- rows," 75; St. Hilary|s teach- ing on the passibility of Christ, 76 sqq. ; Limitations of Christ's passibihty, 81 sqq.; The Hypostatic Union, 85 sqq. ; The dogma, 87 sqq. ; As defined against Nesto- rianism, 89 sqq. ; Demon- strated from Scripture, 92 sqq.; From the Fathers, 97 sqq. ; Speculative develop- ment of the dogma, 116 sqq.; Controversy regarding the "double existence" of, 137 sqq.; Inconfusion of the two natures in, 147 sqq. ; The ex- istence of one Divine Person in tft'o perfect natures, 147 sqq.; The existence of two wills in, 154 sqq.; Three dis- tinct operations in, 162 sqq.; InseparabiHty of the two na- tures, 166 sqq. ; Attributes of, according to His Di\'inity, 179 sqq.; The Communication of Idioms, 184 sqq. ; The Divine Sonship of, 196 sqq.; Attri-
butes of, according to His humanity, 207 sqq.; Holiness of, 207 sqq. ; Human knowl- edge of, 247 sqq. ; Beatific, 249 sqq. ; His Divine and Messianic consciousness, 259 sqq.; Infused knowledge of, 263 sqq. ; Experimental knowledge of, 273 sqq. ; Adorableness of, 278 sqq.
"Christ," The name, 228 sq.
Christolog)-, 2, 6.
XparroTOJCoj, 90.
" Chris tus est servus Dei," 191 sqq.
Chrysostom, St John, 176, 199,
234-
Church, The Catholic, 34, 241, 242 sq.
Church, The triumphant, 176, 242.
Circuminsessio, 179 sqq.
Qaudianus Mamertus, 76.
Clemens, 146.
Clement of Alexandria, 26, 70.
Clement, St. (of Rome), 20 sq., 55-
Qement VI, Pope, 171.
Collius, Fr., 172.
Coleridge, H. J. (S. J.), 29, 39, 64.
Cologne, Council of, 262.
Commer, E., 138.
Communication of Idioms, 184 sqq., 194, 198, 205, 216, 225, 250, 251.
Communion of Saints, 242.
Composition, 146.
Concupiscence, Christ's exemp- tion from, 208, 210 sq.
Concursus, The divine, 121.
ConHrmatio in gratia, 221, 222.
Congregation of Rites, 293.
Consciousness, Christ's Divine and Messianic, 259 sqq.
Constantine Pogonatus, Em- peror, 156.
Constantinople, 147, 161.
Constantinople, Council of, A. D,543, 166; Second Ecu-
302
INDEX
menical Council of, 175; Fifth Ecumenical Council of, 89, no, III, IIS, 193, 208, 282; Sixth, 108, III, 156, 160, i6s, 167, 168, 215.
Constantius II, Emperor, 156.
Conybeare, 62.
Copts, 148.
Corrupticolae, 73, 148.
Creation, The, 116, 121.
Crucifixion, Caricature of the (// Crocifisso Graffito), 105.
Cyprian, St., 28, 70, 152.
Cyril of Alexandria, St., 7, 58, 91, 105, 106, 108, 109, no, III, 114, 117, 134, 143, 145. 148, 168, 203, 214, 230, 234, 271, 281, 283.
Cyril of Jerusalem, St., 158, 159, 176. ^
Cyrus, Patriarch of Alexan- dria, 154.
D
Damascene, St. John, 7, 23, 82, 107, 125, 129, 142, 151, 159, 164, 181 sq., 200, 228, 271, 287.
Damasus, Pope, 50.
Daniel, 15, 30.
David, 64, 67, 107.
De Bary, A., 174,
Decretum pro lacobitis, 43, 50, 74, 208.
De Gallifet, J. (S. J.), 295.
" Deificatio humanitatis," 182, 230.
De Lugo, Fr., 7, 60, 82, 117, 124, 126, 137, 193, 203, 205, 206, 217, 218, 221, 223, 224, 230, 231, 24s, 273, 276, 288.
De Lugo, Card. John, 220.
Aeo5(5xoj, 90.
Devivier-Sasia, 12, 37.
De Wette, 54.
Dictionnaire Critique, 120.
Didon, P. (O. P.), 39.
Diekamp, Fr., 167, 200.
Diodorus of Tarsus, 89.
Diodorus Siculus, 113. Diognetus, Letter to, 25. Dionysius of Alexandria, 27. Dionysius, Pope, 27. Dionysius the Areopagite (see
Pseudo-Dionysius) . Dioscorus, 148. Dippel, 62. Disteldorf, J. B., 37. Docetae, 41 sqq. (See also
Docetism.) Docetism, 14, 39, 41 sqq., 61,
72, 77, 81, 274. Dorner, J. A., 176. " Double Existence " of Christ,
137 sqq. Doulcet, 25. AouXeia, 192. Doxology, 194. Draseke, J., 25, 50. Driedo, 244. Drum, W. (S. J.), 8. " Duae naturae et tres substan-
tiae," 59. "Duae operationes, jed unus
operans," 161. Duchesne, L., 149. Duggan, J., 39. Dulia, 278, 287 sqq. Duothelitism, 161. Durand-Bruneau, 30, 39, 67. Durandus, 133, 141, 201, 213,
216, 277. Diisterwald, 30.
E
Ebion, 43.
Ec thesis, 156.
''Eyivero, meaning of, in John I,
14, 94. „ Egypt, 148. Einig, 8.
Elect, The, 213, 242, 259. Elipandus of Toledo, 196, 197,
202. Endler, 37. Enhuber, 206. "Ej/cofftj Karh cx^ffn', 120. "TSiPuaii Karii aivOeaiv^ 153.
INDEX
303
"Evoxris KaO' vwoarcUTiv^ 115.
'EvToXri, 217 sqq.
Ephesus, Third General Coun- cil of, 73, 87, 89, 91, 96, lOI, 103, 105, 108, 115, 147, 183, 185, 191, 211, 281, 291.
Ephraem, St.,- 151.
Epiphanius, St., 62, 100, 102, 285.
Epistula Dogmatica ad Flavia- num, 149, 155, 158.
Epistula Dogmatica ad Impera- tores. Pope Agatho's, 156,
157.
Erasmus, 77.
Esse essentiae, 138.
Esse subsistentiae, 138.
Estius, 199.
Etchmiadzin, 149.
Ethiopian liturgy, 169.
Eucharist, The Holy, 85, 109, 194, 242, 286.
Eudoxius of Constantinople, 268.
Eugene IV, 43, 50. 74, 208.
Eulogius, Patriarch of Alexan- dria, 269, 271.
Eusebius, 23.
Eusebius of VercelH, 6.
Eutyches, 112, 147 sqq., 183.
" Evening knowledge," 264, 274.
Existence, 137 sqq., 141.
" Factus ex muliere," 66, 167. " Factus ex semine Dcevid," 167. Father, God the. Could He
have become man instead of
the Son? 135 sqq. Faustus of Reji, 131. Feast of the Sacred Heart, 291,
293- Feder, A. L. (S. J.), 24. Felder, H. (O. M. Cap.), Z7,
97, 261, 262, 270, 277. Felix HI, Pope, 193. Felix of Urgel, 196, 197, 202. Fend, L., 115. Fenelon, 257.
Filiation, No twofold in Christ,
196 sqq., 201 sqq. Florence, Council of, 43, 50, 74. Fotnes peccati, 208, 210. Fonck, L. (S. J.), 37. Forma Dei, 95, 150, 192. Forma existentiae, 137. Forma senn, 45, 95, 150, 192. Fraidl, 30. Frankfort, Council of (A. D.
794), 60, 192, 197, 202, 203. Franzelin, Card., 5, 8, 54, 68,
88, 103, 104, III, 127, 129,
131, 135. 139, 143, 144, 145,
146, 172, 178, 194, 217, 220,
246, 280, 289. Eraser, R., 37. Freddi-Sullivan (S. J.), 37, 39,
177. 178. Friedrich, Ph., 229. Fulgentius, St., 7, 57, 66, 168,
195, 205, 214, 253, 262, 267. Fvmk, 21, 22, 42, 46, 49, 62, 115,
149, 155, 157, 176.
Gabriel, Archangel, 212.
Gajanus, 73.
Galatia, 176.
Garnerius, 115.
Tevm^BevTa, 64.
r^TVJffis, 203, 204.
Giannoni, K-, 206.
Gibbon, 41.
Gilgamesh Epic, 2.
Gilmartin, T., 115, 155, 206.
Glory. 255.
Gnostics, 41, 61.
Godman, 94.
Gonet, 138, 140, 141, 223.
Grace, 202, 214, 232.
GrctfHto Blasfemo, 105.
Granbery, J. C, 47.
Gratia capitis, 236, 239 sqq., 243,
246. Gratia unionis, 226, 230 sqq. Graun, 39. Greeks, 6g.
304
INDEX
Gregory of Nazianzus, St., 57, 99, 103, 106, 151, 180, 227, 271.
Gregory of Nyssa, St., 17.
Gregory of Valentia, 7, 117, 126, 139, 220, 258 sq.
Gregory the Great, St., 211, 269, 271, 272.
Grimm, J., 39.
Grisar, H. (S. J.), 105, 155,
194.
Giinther, Anton, 120, 125, 213,
248, 270. Gutberlet, C, 29, 37, 178.
H
Hadrian I, 60, 192, 196, 202, 204.
Hake, P., 31, 34, 36, 37.
Hales, Alexander of, 130.
Hall, F. J., 96, 262, 277.
Hanna, E. J., 277.
Hardouin, 143, 202, 203, 291.
Harnack, Adolph, 13 sq., 19, 20, 31 sq., 33, 35, 36, 296.
Harris, Rendel, 23.
Harty, J, M., 277.
Headship, Christ's, of all crea- tures, 239 sqq. ; of the angels, 243 sqq., 273.
Heart, 293.
Heart of Jesus (see Sacred Heart).
Heathen, 243.
Heaven, 250, 251.
Hefele, 176, 206.
Hegemonic principle, 164, 165.
Heiner, F., 20, 28.
Heinrich, 8, 178.
Hell, 243, 246.
Hennemann, K., 34, 246.
Henno, 143.
Heraclius, Emperor, 156.
Heretics, 242 sq.
Hermas, Shepherd of, 22.
Hettinger, F., 29, 36, 37.
High Priest, Christ our, 175.
Hilary, St., 68, 76 sqq., 83, 152, 200 sq., 271.
Hilgenfeld, 21.
Hippolytus, St., 99.
Holiness, 208; Substantial, 224;
Accidental, 231, Holiness, Human, of Christ,
207 sqq., 224 sqq., 231 sqq. Holtzclau (S. J.), 7. Holy Ghost, 135, 204, 205, 210,
233, 235. " Homo adoptivus," 201. "Homo deifer," 191. "Homo dominicus," 191. Homoousia, Christ's with the
Father, 63. Homoousion, 49, 63, 91. Honoratus of Aries, 6. Honorius, Pope, 155. Hormisdas, Pope, 193 sq. Human knowledge of Christ,
The, 247 sqq. ; Beatific, 249
sqq.; Infused, 263 sqq.; Ex- perimental, 273 sqq. Hume, 139. Humphrey, W. (S. J.), 178, 247,
263, 274, 277, 295. Hunter, S. J. (S. J.), 70, 295. Hurtado, M., 223. Hurtado, P., 126. Hurter, H. (S. J.), 83, 144. Hutton, W. H., 89, 177. Hyle, 42.
Hyperdulia, 278, 287 sqq. Hypostasis, 100, loi, 103, 113
sqq., 122, 124, 138. " Hypostasis Christi compo-
sita," 145. Hypostatic Union, The, 49, 85
sqq., 116 sqq., 132 sq., 166
sqq.; Effects of the, 178 sqq.,
227, 247, 254 sqq.
Ibas of Edessa, 89.
Ignatius of Antioch, 45, 47, 55, 67, 98.
Illusionists, 41.
Impeccabilitas, externa and in- terna, 213 sq.
Impeccability of Christ, 213 sqq.
INDEX
305
Impeccantia (see Sinlessness).
Incarnation, The, 5, 95. 100. 113, 118, 122, 132 sqq., 167, 190, 243, 283.
Inconfusion of the two natures in Christ, 147 sqq.
Inexistetitia niutua, 181, 183.
Infused knowledge, 263 sqq.
Innocent III, 131.
Innocent XII, 257.
InseparabiHty of the two na- tures in Christ, 166 sqq.
Irenaeus, St., 25, 26, 47, 55, 67, 98.
Irish Theological Quarterly, 96, 272, 277.
Isaias, 69, 192, 212.
Isidore of Sevilla, 196.
Jacob, 29. Jacobites, 148. Jacobus Baradai, 148. Jansenists, 284, 291. Janssens, L. (O. S. B.), 8, 39,
60, 71, 77, 115, 120, 131, 136,
137, 146, 152, 155, 174, 180,
195, 217, 229, 239, 246, 251,
264, 270, 290. Jerome, St, 81. Jerusalem, 30, 34, 173. Jews, 29, 34, 44, 69. Job, 19.
John, A certain canon, 83. John of Antioch, 109. John of Damascus, St. (see
Damascene). John, St. (the Baptist), 267. John, St. (the Evangelist), 10,
25, 93, 94, 198, 212, 251. Johnson, F., 70. Jordan, The River, 198. Josephus, Flavins, 34. Jox, A., 173.
Joyce, G. H. (S. J.), 197. Judas the traitor, 33, 34. Jude, St., 18. Judgment, Was Christ ignorant
of the day of? 270 sqq.
Julianists, 148. Julian of Halicarnassus, 73. Julian of Toledo, St., 60. Julian the Apostate, 105. Junglas, J. P., 84. Jungmann, J. (S. J.), 8, 295. Justin Martyr, 24, 59, 105, 106.
K
Karxak, 7a
Kaufmann, C. M., 70, 105.
Kaulen, F., 70.
Kenosis, The. 95 sq., 272, 277.
Kent, W. H. (O. S. C), 295.
Ketterer, J. A., 206.
Kiefl, F. X., 38.
Kihn, H., 8, 25.
King, Jesus the eternal, 175.
King of kings, Christ the, 241.
Kirch, C. (S. J.), 34, 104.
Kirchenlexikon, 155, 197.
Kirsch, J. P., 242.
Kirschkamp, J., 277.
Klee, 248.
Kleutgen, J. (S. J.), 16, ^, 39, 120, 146, 255, 256, 270, 271, 272, 277.
Knoodt, 120.
Knowledge, The human, of Christ, 247 sqq.; Beatific, 249 sqq.; Infused, 263 sqq.; Ex- perimental, 273 sqq.
Kopallik, J., 115.
Kpaffij, 152.
Krebs, E., 8.
Kuhn, Ph., 150, 176.
Kiinstle, Dr. K., 6, 42.
Lactantius, lOp.
Lateran Council (A. D. 649),
III, 140, 156, 162. Latria, 16, 278 sqq., 287, 288. Laurent, 248. Lazarus, 75, 158, 163, 252. Lebreton, J., 14, 268, 269, 272,
277. Leclercq, H., 71.
3o6
INDEX
Legrand, 8, 223.
Lehmen, A. (S. J.), I39, I44-
Lendovsek, M., 37-
Leontius of Byzantium, 7, 109,
127 271 Leo, St., The Great, 68, 78, 108, 117, 143, 149, 155, 158, 168, 183, 214, 253. Leo XIII, 291. Lepicier, 277. Lepin, M., 8, 33, 37, 277- Leporius, 103, 181, 266, 270. Leroy, L., 293, 295. Lessius, 118, 119. 220, 222. Leveque, 89. Liddon, H. P., 8, 14, 18, 27, 29,
34, 37. 64, 97, 105. Light foot, 104. " Likeness," 45- Limborgh, E. H., 206. Limbourg, M. (S. J.), 139- Locke, 139.
Logic, 187, 197. o
A67o$ daapKos, 10, 123, 2oO. A670J drpeirros, 122. A670J epdidOeros, 23. A670S (EVffapKos, 10, 123, 188, 281. A670J irpocpopiKos, 23. A670J ffvepiiariKds, 23. Lord's Prayer, 31. Lord, Title of, 20 sq. Lucian, 104- Lucius Verus, 24. Luke, St., 275. Lumen gloriae, 242, 248, 25s,
263. Luther, 194. , ^ ., ^ Lyons, Second Council of, 42.
M
Maas, a. J. (S. J.), 29, 30. Macarius of Antioch, 43. M'Kee, J. R., 242. Magi, 282.
Maher, M. (S. J.). 275. Maldonatus, 232, 259. Mandatum Patris, 217, 218 sqq Mangenot, E., 8, 37- Manichaeans, 42.
Mann, H. K., I97, 206.
Mansi, 160, 161.
Mantua, 173.
Maranus, Prudentius, 37, 88,
105. Marcellus of Ancyra, 174, 170- Marcion, 25, 41, 43, 46, 56, 61. Marcionites, 41. Marcus Aurelius, 24. Margaret Mary Alacoque,
Blessed, 291. Mariology, 2, 67. Marionites, 157. Mark XIII 32, 270 sqq. Maron, John, 157. Marsh, G. W. B., 37- Marsilius, 277. Martin I, in, 140, 156, 162, Martyrs, 220, 258. Mary, B. V., 2, 39, 61, 62, 63, 65, 67, 68 sq.; 79, 90, 103, 104, 152, 167, 189, 190, 211, 212, 221, 232, 278, 288. Mass, The Holy, 171. Maxentius, John, 123, I93- Maximus Confessor, 7, 129,
156, 160, 162. Mayr, A., 127, 223. Medina, 138, 290. Melchisedech, 175. Melito of Sardes, 98. Meschler, M. (S. J.), 39- Mesopotamia, 148. Messianic prophecies, 28. Messias, Christ the, 29 sq., 192,
259 sq. Mia (pvais aeffapKUfiivn, lOo sqq.,
148. Michael, Archangel, 22. Michael Palaeologus, 42. Micrococcus prodigiosus, 173. Milman, 41. Minjard, E. C, 8. Miracles of Christ, 34 sqq. M/^s, 152. Mixtura, 152. Modernism, 8, 13, 20, 28, 96,
248, 249, 261. Molina, 127, 222. Molinists, 223.
INDEX
307
Monas prodigiosa Ehrenberg,
173. , Mojnj 0i'(r{5, 148.
Monergetae, 154.
Monogamy, 224.
Monophysitism, 72, y^, 102, 105, 106, 107, 109, III, 113, 121. 125, 138, 147 sqq., 153, 158, 162, 183, 185, 189, 193, 268.
Monothelitism, 108, 154 sqq., 183, 210.
" Morning knowledge," 264,
274. Morris, J., 40. Moses, 90, 251. Mozarabic liturgy, 196, 201. Mulier, 68 sqq. Miiller, G. A., 70, 84, Munscher, 54.
Muratorian Fragment, The, 22. Mysteries, Theological, 116. " Mystery of Christ," The, 116.
Nix, H. J. (S. J.), 295. Noetus, 102. Nominalists, 213. Nouy, 49.
o
Obiectum manifestativum, 280, 289, 293.
Ointment, 227.
Olivet, Mount, 174.
Omniscience, Natural, 276.
Operatio deiznrilis, 161.
Ophites, 41.
Origen, 26, 27, 105, 167, 227, 271.
Original Sin, Christ's exemp- tion from, 208 sqq.
'Opt'feti', 199.
Oswald, J. H., 8, 88, 178, 180.
Ovffi'o, 113 sq.
Oussani, G., 30.
N
Nature and Person, The mu- tual relationship of, 124 sqq.
Nau, F., 115.
Neander, 54.
Neo-Adoptionism, 197.
Nerva, Emperor, 21.
Nestorianism, 89 sqq., 102, no, 112, 113, 120, 125, 147, 149, 183, 185, 191, 193, 196, 197, 200, 268, 269, 283.
Nestorius 90 sqq., 96, 97, loi, 103, III, 112, 114, 120, 128, 168, 183. 186, 189, 197, 266, 268. 283. 296 sq.
Neury Saint-Sepulchre, 173.
Newman, Card., 10, 23, 37, loi, 108, 109, III, 113, 115, 122, 161, 163, 164. 167, 174, 176.
Nicaea, First Council of, 27, 96, 114, 291; Second Council of, 195.
Nicene Creed, 175.
Nicephorus Callistus, 167, 268.
Nilles, N. (S. J.), 294, 293.
Palestine, 148.
Pallavicini, 218, 223.
Palmieri, 243.
Paradise, 243.
Passibility of Christ, y2 sqq.,
217. Passiones, umversales and par-
ticulares, 81. Passion, The, 30, 165, 170, 173,
218, 257, 274.
ndei], 81.
Patiss, G. (S. J.), 84. Patripassianism, 73, 133. Paul, St., 8, 65, 67, 75, 83, 95,
96, 114, 118, 150, 175, 192,
198, 199, 209, 212, 227, 241,
273, 283. Paul V, Pope, 214, Paulicians, 62. Paulinus of Aquileja, 196. Pelagianism, 91, 103. Perichoresis, Trinitarian, 134,
135. 179 sq.; Christological,
179 sqq. Person, 114, 120, 124 sqq.
3o8
INDEX
Personality, There is but one in Christ, 102 sqq. ; Is it a metaphysical entity? 126; Of the Logos, 229 sq.
Pesch, Chr. (S. J.), 8, 119, 127, 129, 139, 144, 174, 220, 222, 224, 226, 251, 254, 259, 272, 288, 289, 294.
Petavius, 56, 58, (^7, 77, 87, 88, 99, III, 115, 117, 127, 152, 164, 168, 170, 193, 196, 215, 218, 229, 231, 250, 253, 271,
283, 287.
Peter Lombard, 77, 130, 214. Peter, St., 17, 34, 156. Petersen, 62. Peter the Fuller, 148, 193. Phantasiastae, 7Z' Pharao, 90.
^daproXdrpai, 73, 148. Philip of Harvengt, 83. Philippus Bardanes, 156 sq. Philippus Bonae Spei, 83. Philo, 23.
Photinus of Sirmium, 174. Photius, 269, 271. Piccirelli (S. J.), I39- Pistoia, Jansenist Council of,
284, 291.
Pius VI, 284, 291, 294. Pius IX, 291. Platonism, 23, 49. Pliny, 104. Jlvev^a, 49, 53, 54. Poenalitates assumed by Christ,
83. ^ Poland, 294.
Pollen, G. C. H. (S. J.), 35, 38. Polycarp, St., 25. Pope, The, 244. Possessor, Bishop, 193, Possibility and existence, 137
sq. " Praedestinatus" 199. Prat, R, 8, 14, 96, 97, 209. Predication of Idioms, 186 sqq. Pre-existence, 22. Priscillianists, 42. IIpoTrdtfetai, 82. Propassiones, 82.
Prophecies of Christ, 34 sq. Protevangelium, i, 69. Prototype, 279. Psalm XLIV, 227. Pseudo-Dionysius, 161, 245. Purgatory, 242.
Quakers, 62. Quiros, 126.
R
Rappenhoner, J., 84. Rationahsm, 13, 16, 31. Raynaud, Theoph., 277. Reason, The dogma of the Hy^
postatic Union in relation
to, 116 sqq. Redemption, The, i, 67, 80. Reformers, Protestant, 270. Rehrmann, A., 7. Reichenau, 173. Reinke, L., 27- " Relations person," 120. Resurrection of Christ, 36, 7^,
169, 195, 238, 257. Rettberg, G., 174. Richbod of Treves, 196. Rickaby, John (S. J.), 139. Rickaby, Jos. (S. J.), 7, 27- Rittler, A., 139. Riva, 218.
Riviere-Cappadelta, 40. Robber Synod, The, of Ephe-
sus, 148. Robinson, Armitage, 23. Roboam, 70. Rome, 173, 223. Rome, Council at (A. D. 380),
50. Rose, V. (O. P.), Z7' Rufinus, loi. Ruiz, 253. Rules for the Predication of
Idioms, 187 sqq. Rusticus Diaconus, 129, 133,
154, 165.
INDEX
309
Sabeluanism, 133, 136.
Sacred Heart of Jesus, Devo- tion to the, 280, 290 sqq.
St. Victor, Hugh of, 130, 170, 262.
St. Victor, Richard of, 130.
Salmanticenses, 7.
Salmeron, 259.
Sanctifying grace, 224, 225, 231, 242.
'ZapKO(p6poi^ 55.
2apl, 49. 54, 59, 209.
Satan, 66, 211.
Saturnilus, 41,
Sawicki, F., 34.
Schafer, Alois, 20, 69, 119.
Schanz, P., 12.
Schazler, C von, 8, 88.
Scheeben, Jos., 8, 88, 178, 229,
230. Schell, H., 15, 37. 261, 265, 270. Schiffini, S. (S. J.), 126. Schmid, Fr., 40, 84, 126, 146,
268. Schopfer, A., 31. Schwane, J., 8, 88, 155. Schwetz, 287. Scientia per accidens infusa,
276, 277. Scotists, 127, 130, 136, 139, 172,
201, 213, 220. 224, 243. Scotus, John Duns, 127, 130,
201, 213, 245. Scythian monks, The so-called,
Seitz, A., 15, 34, 262, 272, 283.
Selbst, J., 31.
Seleucians, 174,
Sergius, Patriarch of Constan- tinople, 154, 155, 160.
Sergius, Pope, 60.
Sermon on the Mount, 31.
" Servant of God," 192.
" Serz'us Dei," 192.
Seven gifts of the Holy Ghost, 234, 238, 239.
Severians, 73, 148, 161, 268.
Severus of Antioch, j^-
Shahan, Msgr., 27.
Shaw, J. F., 7-
Sheppard, W. T. C. (O. S. B.),
96, 272. Simar, H. T., 8, 178. Sin, 217, 222. Sinlessness of Christ, 32, 208
sqq. Socrates (Church historian),
114. Sollier, J. F., 50, 197. Solomon, 248. 264, 272, 277. Somerville, D., 14. Son of Adam, Christ a, 53, 61
sqq. Son of David, 64. Son of God, 14, 16, loi, 212,
251. Son of Man, 14, 44, 53, 205,
250. 251. Sonship, Christ's Divine, 23,
196 sqq. Sophronius, St., 59, 143, I54t
155, 159, 162, 269. Soteriology, 2, 6. Soto, 244- Souben, J., 8, Spiritism, 41. Stans, 173. Stentrup, F. A. (S. J.), 8, 68,
77, 88, 103, III, 127, 139, 164,
196, 246, 253, 271. Stephen, St., 233. Stoicism, 23. Suarez, 7, 37, 39, 71, ii7, 126,
139, 143, 144, 168, 170, 193,
203, 205, 215, 220, 222, 226,
230, 235, 241, 243, 244, 246,
249, 271, 273, 276, 287. Subordinationism, 26, 27. " Superman," Christ as the
ideal, 32. Supposition of terms, 197. Syllabus of Pius X, 20, 28, 270. Symperichoresis (see Pericho-
resis). Syria, 148.
Tabor, Mt., 80. Tacitus, 34.
3.IO
INDEX
Tanner, 139, 222.
Tanquery, A., 96.
TeXetoTTjs, 107.
Temptations of Christ, 210 sq.,
212,
Tepe* G. B. (S. J.), 8, 30, 34, 36, 126, 131, 134, 139, 174, 217, 220, 223, 224, 276, 277.
Terrien, J. B. (S. J.), 138, I44, 146.
Tertullian, 27, 46, 55, 56, 66, 70, 99, 105, 152, 210.
Tetradism, 108.
Thaddeus, Legend of, 7i-
Theandric operation, 161 sqq., 180.
QedvdpuTTOS^ 94.
Geiwo'ts, 182,
Themistius, 268, 269, 270.
Theodore, Bishop of Pharan, 154. . „
Theodore of Mopsuestia, 89, 50, 208, 268.
Theodoret of Cyrus, 7, 89, 109,
283.
Theodosius, 268.
Theologische Quartalschnft, 200.
Theopaschitism, 72,, 148, I93» 194.
Geo06pos, go, 19I.
GeoTToiijirts, 247.
Theosophism, 41.
eeoT6Kos, 90, 91, 167, 297
Thomas a Kempis, 212.
Thomas, St. (Apostle), 3d-
Thomas, St. (Aqmnas), On three substances in Christ, 60; On why it was proper that Christ should share our bodily weaknesses, 82 sq. ; The Logos, by assuming manhood, did not experience an increase of extrinsic per- fection, 123 sq. ; On the dis- tinction between nature and person, 130 sq.; On the pos- sibiUty of the Father or the Holy Ghost becoming incar- nate, 135; On the possibility
of all three Divine Persons subsisting in one human na- ture, 136; On the distinction between essence and exist- ence, 144; On the Precious Blood, 171, 173; On the Com- munication of Idioms, 186 sq. ; On adoptive sonship, 202; On Christ's natural di- vine sonship, 204 sq. ; On the impeccability of Christ, 215 sq. ; On obedience, 219; On sanctifying grace in Christ, 235; On Christ's advance in grace, 237; On Christ's be- atific vision, 238, 257 ; On the relation between head and body, 240; On Christ's uni- versal headship, 256; On the incomprehensibility of the Di- vine Essence, 262 sq. ; On the infused knowledge of Christ, 264, 266; On the ex- perimental knowledge of Christ, 275; On Christ's ad- vance in knowledge, 276; On the worship of diilia as ren- dered to Christ, 289. Refer- ences : 7, 37, 39, 58, 72, 77, 79, 81, 83, 84, 88, 117, 131, 133, 137, 140, 146, 154, 195, 201, 211, 214, 225, 230, 239, 240, 245, 246, 252, 253, 258, 263, 267, 272, 273, 276, 283, 290. Thomassin, 39, 54, 152, 253. Thomists, 137 sqq., 219, 223,
243, 245, 287. " Three Chapters," The, 89, 129. " Three Substances," The theo- logical formula of, 59 sqq. Tiberius, Emperor, 156. Timothy, 268.
Tiphanus, 127, 129, 130, 145- Tixeront, J., 8, 22, 26, 27, 28,
47, 56, 61, 71. 88, 106. Toledo, Council of (A.D. 447). 42; Sixth Council of, 133; Eleventh Council of (A.D. 675), 60, 140, 169; Fourteenth Council of (A. D. 684), 60.
INDEX
3"
Toletus, 139, 220, 277.
Toner, P. J., 96-
Tostatus, Alphonsus, 172.
Totum, 146.
Trajan, Emperor, 104.
Trent, Council of, 172, 242.
Tridtium mortis, 169, 170, 171, 172, 190.
Trinity, The Divine, 3, 10, 100, 103, 108, 113, 115, 116, 119, 123, 132 sqq., 141, 160, 163, 164, 193 sq., 200, 202, 204, 205, 229, 244, 252.
Tritheism, 120.
Trullan Council, 156.
Trypho, 24.
Typus, 156.
u
Ubicatio localis of Christ's
body,' 195- Ubiquitarianism, 192, 194 sqq.,
Unitas, suhstantialts, acctdenta-
lis, moralis, 85 sq. Unitio secundum subsistentiam,
115. Unity, Species of, 85 sq. " Unus de SS. Trinitate cruci-
fixus est," 193 sqq. Urban VIII, Pope, 194. Urraburu, 126, 139, 170.
Vienne, Council of, 51, 53. Vincent of Lerins, 6. Virgin birth. The, 30, 65. Virtues, The infused moral, 238
sq. Virtues, The three theological,
238. Vision theory, The so-called, 36. Voisin, G., 50. Volto Santo, 70. Von der Aa, 126.
W
Walch, Chr., 176. Waldhauser, M., 96, 277. Weigel, 62. Weingarten, 173. Wiclif, John, 284. Wilhelm-Scannell, 8, 88, 146,
155, 176, 178, 196, 202, 206,
209, 247, 256, 295. Will, Ethical perfection of
Christ's human, 207 sqq. William of Paris, 77. Wirceburgenses, 7. " Woman," The, 69. Worship, Notion of, 278 sqq.;
Objects of, 279 sq. Worship, Christ claimed divine,
16; Is entitled to divine, 278
sqq. Wounds, The five sacred, 280,
290.
Valentinians, 41. Valentinus, 39, 43. 61, 63. Van Noort, 8. Vasquez, 60, 126, 130, 139, 202,
203, 204, 205, 215, 220, 230,
231, 277, 287, 288. Vassall-Phillips, O. R. (CSS.
R.), 12, 35,37. Vatican Council, 116, 118, 213. Vavasseur, 70. Velasquez, 218, 224. Veronica, St., 70.
Yahweh, 16, 18. "tiodeaia, 192. "Txaplts, 100. 'Tjr6 Ysambert, 7, 220, 221.
Zahx, Th., 174.
Zigabenus, Euthymius, 143, 144.
ZwingH, 194.
BT 220 .P713 1913 C.2 SMC
Pohle^ Joseph Christology 47153982