Chapter VIII (3)

[196] Clement of Alex., Cohortatio, sec. 10, p. 85. It might be fruitful to compare the view of the world taken by the Christian Clement with that taken by the pessimist Schopenhauer.

[197] The words inserted seem here to have fallen out of the text.

[198] Clement of Alex., Strom. vi., at the end.

[199] Tertullian, Apology, 50; Edinburgh translation.

[200] Cont. Cels., 1, 67; 2, 48; 2, 79; 1, 46; 8, 47; Edinburgh translation.

[201] Irenæus, 2, 32.

[202] Athanasius, De Incarnatione Verbi Dei, c. 46-48.

[203] Gieseler, i. 208.

[204] As admitted by Friedländer, Sittengeschichte Roms., iii. 458, 459, and see the argument of Celsus in Origen, 8, 45.

[205] On Psalm xxxvi. 3.

[206] St. Thomas, Cont. Gent., 3, 99.

[207] St. Cyprian, Ep. 8.

[208] Sermon 281.

[209] St. Thomas, Contra Gent., 1, 6.

[210] Constantine's letter to the Church of Alexandria, recorded by Socrates, Hist. 1, 9.

INDEX.

ADAM, Father and Head of his race, 3;
does not lose the Headship by his fall, 11;
is likewise Priest and Teacher of his race, 14-16;
created in full possession of language, 5;
has an infused knowledge of the animal creation, 5;
has the Image and Likeness of God both as an Individual and as Head
of his race, 6;
subserves the mystery of the Incarnation, 8;
as does the whole society founded in Adam and his children, 55.

Æschylus, his rigid statement of satisfaction due for sin, 260.

Alexandria: its catechetical school, 345;
becomes a Christian university, 385;
its succession of ten distinguished presidents, 386.

Altar, the heathen, on which beasts were sacrificed, bômos, the
Christian, on which the Unbloody Sacrifice is offered,
thusiastêrion, 232.

Apostolate, the powers conveyed to it by Christ, 136, 138, 139, 149-151;
summary of these powers, 154, 155, 159;
(See PRIMACY and EPISCOPATE).

Aquinas, St. Thomas, his doctrine of the subordination of the Temporal
to the Spiritual Power, grounded upon the superiority of the
end pursued by the latter, 123;
Miracles a proof that the order of things proceeds from God, not by
necessity of nature, but by His free-will, 450;
the conversion of the world without miracles would have been the most
marvellous of all marvels, 452;
marks that sacrifice must be offered to God alone, 256;
his statement of the supernatural government tending to a supernatural
end, 94-96;
sums up patristic doctrine on the Eucharist in his hymn, Lauda Sion,
274.

Athanasius, St., represents the principles on which the ante-nicene
Church maintained the faith, 389;
how he states the authority of Scripture, 370;
the rule of faith, 392;
what he thinks of private judgment, 393;
his tests of heresy, 393;
on ecclesiastical definitions, 394;
says Scripture and Tradition are united in the Church's magisterium,
395;
how he accounts for the cessation of idolatry, oracles, and magic,
440-443.

Athenagoras, his conversion, 383.

Augustine, St., his description of the "Connection of Ages" down to
Christ, and from him, xxx-xxxii;
witnessed the Catholic Church, but did not foresee Christendom, xxxiv;
his description of the Two Cities, xxxvii;
attests that the shedding of blood in sacrifice from the beginning
points to the sacrifice of Christ, 15, 255;
that the Christian Sacrifice is the principle of unity to Christ's
mystical Body, 276;
how he understood the "One Episcopate," 280;
mentions thousands of bishops as existing in 314 A.D., 216;
why he saw in the Church the Godhead of its Founder, 280;
his testimony to the force of the Catholic Church upon his mind,
165, 229;
the number, names, and offices of heathen deities, 407;
the seven churches in the apocalypse signify the fulness of the one
Church, 174;
his rule that what has been always kept in the Church, without being
ordered by a council, is of apostolical authority, 296;
complains of judgments as to secular matters being pressed upon
him, 306;
forbids the words of the creed to be written down, 348;
comments on an answer of St. Felicitas, 451.

BABYLON, type of the kingdom of force, xxvi;
identified with heathen Rome by St. Peter and St. John, xxix.

Basil, St., places the nature of God outside the conception of number,
406.

Baur, Die drei ersten Jahrhunderte, 364, 366;
Constantine's view of the Church, 416;
sees the episcopal idea in the angels of the seven churches, 174.

Bernard, St., his comment on the sheep committed to Peter, 178.

Bianchi, Potestà della Chièsa, on the honour given by the Gentiles to
their priesthood, 60, 63, 64;
how St. Jerome says that bishops, priests, and deacons succeed the
high-priest, priests, and Levites of the Mosaic hierarchy, 191;
the bishop's office an archê, 219;
selects five points of the Church's organic growth, 296;
the Apostles follow their Lord's example in placing power in a head,
298;
distribution of episcopal jurisdiction from the beginning, 300;
on the Church's hearing and deciding causes, 303;
on the criminal and penitential forum, 304;
the Apostles prohibited Christians from pleading before secular
tribunals, 306;
jurisdiction, 307;
election of bishops in the first three centuries, 309;
bishops sent out from Rome to convert the nations, 219, 310;
the Church's administration of temporal goods, 312, 313.

Bossuet, his six points of the original human society, 29;
what he thinks of a State without a religion, 41;
the Christian people's relation to Christ, 101, 108.

CATECHETICAL SCHOOLS, at Rome, Alexandria, Antioch, Edessa,
386, 387.

Chamard, Dom, L'Etablissement du Christianisme, quoted, 217.

Christ, His action as at once and always King, Lawgiver, and Priest,
the subject of this volume, xx;
kingdom of Christ as prophesied, xxi-xxviii;
as fulfilled, xxix-xl;
His High-priesthood consists in two acts, 239;
His people answer to Him in the triple order established by Him as
the Priest, the Prophet, and the King, 101.

Chrysostom, St., his epitome of the Church's course preceding his own
time, 230;
Christ's one undeniable miracle that He founded the race of
Christians, 231;
contrast of the race with that out of which it was formed, 232;
the incessant conflict amid which it was done, 233;
dwells on the presence of Christ's physical Body in the Eucharist,
275;
the Eucharist one sacrifice, everywhere, and for ever, 277.

Cities, the Two, date from the Fall, 14;
city of the devil, prevailing, leads to the Deluge, 17;
described by St. Augustine, xxxvii.

Clement of Alexandria, his conversion, and great ability, 385;
attests the persecution in his time, 419;
on the power of the kêrugma, 429;
impotence of philosophy contrasted with it, 430;
exposes the heathen deities, 407.

Clement, St., of Rome, his letter to the Church of Corinth, the first
Papal Pastoral, 184;
called most authoritative by Irenæus, 185;
likens Christian obedience to Roman military discipline, 186;
speaks of minute regulations as to religious ordinances given by
Christ, 187;
makes all spiritual order to descend from above, 188;
argues for the Christian order _à fortiori_, as compared with
the Mosaic, 189;
says the Apostles established bishops everywhere, with rule of
succession, 190;
attests the continuation of the Mosaic hierarchy in the Christian,
191;
says Christian ordinances are to be observed more accurately than
Mosaic, 193;
describes the descent of power from above in the first sixty years,
194-196;
confirms in this the Scriptural records, and supplies details, 197;
exercises the primacy in the lifetime of St. John, 197-200;
St. Clement and St. Ignatius complete and corroborate each other, 203;
insists on the care with which our Lord instituted the government of
His Church, 238;
marks St. Paul to have been martyred by Nero's deputies, 367.

Council of Arles, 375;
its testimony to the Pope's authority, 397;
says the Apostles Peter and Paul sit for ever in the Roman see, 398;
Constantine acknowledges its judgment as that of Christ, 398.

Council of Trent, its description of the Christian sacrifice, 265, 268.

Coelestine, Pope, St., how the law of supplication establishes the
law of belief, 329.

Cyprian, St.--every city has its bishop in his time, 217;
meaning of his aphorism on the oneness and solidarity of the
Episcopate, 222;
which he compares with the divine Unity in the Trinity, 224;
his testimony as to the election of bishops in his own time, 308;
sees Christ present in the martyrs, 450.

DANIEL, the prophet, his vision of the kingdom of God set
up on earth, xxiii-xxviii.

Dante, the great statue, xxix;
St. John the Evangelist, 172;
the saints before and after Christ form the great rose of Paradise,
448.

Dionysius of Halicarnassus, description of the Roman Pontifical
College, 61.

EPISCOPATE, the One, planted in every city by the Apostles, 194;
attested by St. Ignatius, 202;
by Eusebius the historian, 207;
who gives the succession at Rome, Alexandria, Antioch, and Jerusalem,
210;
by Tertullian, 212;
by Irenæus, 213;
each city and small town had its bishop before the peace of the
Church, 216;
the bishop said to wield a government, 218;
bishops sent out from Rome to convert the nations, 219;
episcopal government universal, 220;
but the One Episcopate much more than this, 222;
a regimen ruling one flock through the whole world, 224-226;
the undivided rule of a single people, the Corpus Christianorum, 462;
set forth by De Marca, 222;
by St. Leo the Great in A.D. 446, 223;
co-exists with the Primacy, 227;
considered a miracle by St. Chrysostom and St. Augustine, 228;
contrasted with national churches, 180, 181, 237;
Christian government, worship, belief, and practice wrapt up together
herein, 238;
organic growth of the One Episcopate in mother and daughter churches,
296;
developed in provincial councils, 302;
exercised in decisions of coercive power, 303;
exhibited in election of bishops, 307;
the whole a derivation of the mission of Christ, 311;
gradually clothes itself in temporal goods, 312-316;
the living personal authority that to which the assistance of the Holy
Ghost is promised from beginning to end, 335;
our Lord's missionary circuits the germ, 340;
the mission carried on by the Apostles, 341-343;
personal authority exhibited in the system of catechesis, 344;
the use of a creed, 347;
the dispensing of sacraments, 349;
the inflicting of penance, 351;
the dispensing of the Scriptures, 352;
all this continued during fifteen hundred years, 355-359;
gift of infallibility lodged in the magisterium, 387, 389;
which is the Church's divine government and concrete life, as attested
by Athanasius, 395.

Eusebius, of Cæsarea, notes three periods in the first ninety years,
206, 207;
sum of his testimony as to the three great sees and the episcopate,
209;
records that Peter came to Rome in the reign of the Emperor Claudius,
209;
and the martyrdom of the two Apostles, 210;
attests the divine power by which the Church was planted, 211;
the Paschal Lamb sacrificed once a year, but Christians are ever
satisfied with the Body of the Lord, 270;
contrasts the divine polity and philosophy of the Church with the
incessant variation of heresies, 221;
attests the multitude of martyrs everywhere in the reign of Marcus
Aurelius, 418.

FISH, the sacred symbol in the catacombs of Christ's person
and work, 287.

Franzelin, Cardinal, the Church's teaching office, 330-335;
that which is essential, the perpetual succession of living men, 339;
the revelation made by Christ to the Apostles complete as to its
substance, 361;
the act of Christ's High Priesthood in the Incarnation, 239;
the reality of the Body and Blood of Christ on the altar asserted by
St. Ignatius of Antioch, St. Justin, and St. Irenæus, 269;
the physical Body of Christ in the Eucharist insisted on by the
Fathers, 274.

Friedländer admits the universal belief in miracles of Jews and heathens
as well as Christians, 445.

GIESELER, five things on which the apologists laid stress, 444.

Gregory the Great, St., his letter to King Ethelbert, 416;
the whole Church represented by the sevenfold number of the churches,
174;
repeatedly speaks of the see of the chief of the apostles as the see
of one in three places--Rome, Alexandria, and Antioch, 297.

Gregory of Nazianzum, calls his office as bishop a government, 218.

Gregory VII., St., on the union of Church and State, 127.

HAGEMANN, Die römische Kirche, how Constantine looked at the
Church, 293;
speaks of particular tendencies in local churches, 376.

Heinrich, Dogmatische Theologie, 387.

Heresy, its principle, as opposed to that of orthodoxy, 378;
the apostolic writings full of warnings against it, 380;
its incessant attacks through the second century, 382.

Hergenröther, on the development of synodical institutions, 302.

Hilary, St., attests that every church has its bishop, 217.

IGNATIUS of Antioch, St., contemplates the whole Episcopate
in the mind of Christ, as the mind of the Father, 173, 202;
corroborates St. Clement of Rome, 200, 203;
states the organic unity of a local church, 203.

Innocent I., Pope, St., grounds the wide jurisdiction of the See of
Antioch on its being the first see of the chief of the apostles,
296.

Irenæus, St., quoted, 185, 202;
describes the propagation of the Church, 213;
barbarians believing in Christ follow the order of tradition without
pen or paper, 220;
the Church's deposit of doctrine like the principle of life in a body,
339;
bears witness to the multitude of martyrs everywhere, 418;
and of miracles, 438.

JOHN, ST., does not record the institution of the Eucharist,
but adds what may be considered a comment upon it, 134;
records promises made to the Apostles, 149-151;
the universal pastorship conferred on Peter, 152;
how his expressions sum up both the universal mission of the
apostolate, and the supreme pastorship of Peter, 177;
his double warning as to the many things concerning Jesus not written,
157;
his vision of the heavenly court as the Eucharistic Sacrifice, 324-327;
his vision of our Lord in the government of the Church through his
bishops, 171-175;
identifies heathen Rome with Babylon, xxix.

Josephus, 402;
States Poppæa to have been a Jewish proselyte, 366.

Jurisdiction, how partitioned in the Episcopate, stated by De Marca, 222;
by St. Leo the Great, 223;
Bianchi, 306;
necessary in any kingdom, 278-280.

Justin Martyr, St., says the presence of Christ's Body and Blood on the
altar is as real as the Incarnation itself, 269;
the tale of his conversion, 382.

KINGDOM of Christ, thirteen characteristics of, 103-107;
foretold by Daniel, xxii-xxviii;
subsists from age to age by its own force, 131;
disposed to the Apostolic College, 144;
jurisdiction necessary to it, 278;
as it appeared in A.D. 29 and A.D. 325, 291;
recognised by Constantine at the Council of Arles, A.D. 314, 398;
and at the Nicene Council, 290, 463;
consists in three things, Sacerdotium, Magisterium, Jurisdictio,
answering to worship, belief, and government in the people which
is its outcome, 411;
the intimate cohesion of these three, 87-90;
the perfect antagonism which they constituted in Christians to the
Pagan empire, 404-411;
the five conflicts which the kingdom underwent in the three centuries,
459-463.

Kleutgen, on the two meanings of _tradition_, 344;
on the word of God, written and unwritten, 361;
on the special gift of the Apostolic Body, 361.

LASAULX, Die Sühnopfer der Griechen and Römer, und ihr
Verhältniss zu dem einem auf Golgotha, extracts from, 245-253;
on human sacrifices, 259-262.

Leo the Great, St., illustrates the "One Episcopate" of St. Cyprian, 223;
his perfect picture of ecclesiastical jurisdiction in his day, 223.

Leo XIII. in his encyclical June 1881, declares civil power to be a
vicegerency from God, 20.

Lightfoot, Dr., suggests that the Primacy belongs not to the bishop but
to the Church of Rome, 205.

Luke, St., records the institution of the priesthood, 133;
the power given to the Apostles, 139, 159;
vast importance of the conversation which he alone records about the
disposition of the kingdom, and its ruler, 141-147;
distinguishes Peter from the other Apostles, as much as St. Matthew
and St. John, 148;
his reticence as to the place to which St. Peter went, when delivered
from prison, and its reason, 373.

MAGISTERIUM, of the Church, shown in her teaching, 316;
which at first was oral only, based upon authority, 317;
three classes of truths forming the divine and apostolical tradition,
319;
the period of exclusively oral teaching specially exhibits the Church's
teaching office, 320;
seen in the rite of baptism, 321;
in the Eucharistic Liturgy, 322;
in the rite of ordination, 328;
fullness of the magisterium shown in these rites, 329;
not changed or diminished by the writings of the New Testament,
330-335;
consists in the unchangeable principle of a living personal authority,
335;
thus expressed by Irenæus, 213;
acts of the magisterium which preceded the New Testament, 336;
is the continuation of Christ's personal teaching, 340;
and of the apostolic mission, 341;
and abides in all ages, 343;
is shown in five things, the system of catechesis, the use of a Creed,
the dispensing of sacraments, the enjoining of penance, the
handling of Scripture, 343-355;
unimpeached through fifteen centuries, 355;
its principle, a divine authority establishing a kingdom, 360;
it transmits the word of God, written or unwritten, 361;
which is complete, as to its substance, from the beginning, 361;
the defence against error lodged in it, 387;
consists in the Church's divine government and concrete life, 389;
employs the whole word of God, written or unwritten, as its Rule of
Faith, 395.

Maine, Sir Henry, author of "Ancient Law," quoted upon original society,
46;
the patriarchal theory, 47, 49;
family, the unit of ancient society, not the individual, 50-54;
universal belief, or assumption of blood-relationship, 51;
the Roman _patria potestas_, a relic of the original rule, 53;
union of government with religion, 53;
property sprung out of joint-ownership, 53.

Marca, De, his statement of jurisdiction in the Episcopate, 222.

Mark, St., the only Evangelist who does not record special powers given
to Peter, 156;
records the institution of the priesthood, 133;
the powers given to the Apostolic Body, 138, 154.

Martin, Dr., Bishop of Paderborn, on the High-priest's office, 75.

Martyrdom, an essential element in the world's conversion, 445;
its occasion the enmity between the serpent's seed and the Woman's
Seed, 447;
before Christ looks to Christ, and after Christ looks back on Him, 448;
parallel with miracles in principle, witness, power, and perpetuity,
449-455;
martyrs, champions of a great army, 421;
endure for God what heroes endure for natural goods, 431-434;
fill up what is wanting in the sufferings of Christ, until His mystical
Body is completed, 453, 454;
hated by all who deny a Creator, Judge, and Remunerator, 455;
the Deacon Constantine's panegyric, 427.

Matthew, St., records the institution of the priesthood, 133;
the transmission of spiritual power, 136;
the special promises to Peter, 137;
distinguishes the Apostolate and the Primacy, 154-155.

Melito, of Sardis, calls the Christian faith a philosophy nurtured
together and begun together with Augustus, 414.

Miracles, their existence alleged by every ancient Christian writer, 445;
by Jews and Heathens of every class, 445;
by Origen, who insists on miracles of conversion as greater than
bodily miracles, 435;
and that miracles only could account for the conversions wrought, 438;
attested by Irenæus, of his own time, 439;
by Athanasius, of the sign of the cross, and the name of Christ, 442;
connection between miracles and martyrdom, as to their principle,
witness, power and perpetuity, 449-454;
the Christian faith rests upon two miracles, the Incarnation and the
Resurrection of Christ, 445-447;
the absolute necessity of miracles to substantiate the mission of
Christ, 444;
the Incarnation, the reason of miraculous power, 447;
and the Fall of man its necessity, 447.

Möhler, on the use of the Creed, 347;
on the first Christian writers, 381;
on the Roman catechetical school, 386.

NÄGELSBACH, original kingship springs from fathership, 48;
sacrifice, an essential of Greek piety, 244;
the Greek seeks a living personal God, 244.

Newman, Cardinal, describes the system of catechesis, 345;
his history of the Arians referred to, 349;
notes on St. Athanasius quoted, 390-395;
his treatise on the Rise and Successes of Arianism, a storehouse of
information, 397;
says that particular authors do not speak _ex cathedra_, nor as
a Council may speak, 388.

Nicene Council, occasion of its convocation, 289;
Constantine recognised therein the Church as a divine kingdom, 290;
and the solidarity of the Episcopate, 292;
compared with the Roman Senate, 293;
its force as to the relation between Church and State, 294;
its sixth Canon, 297;
Constantine, acknowledging its sentence as the decision of God,
recognised the kingdom of Christ in the world, 463.

Noah, refounds the human race, 18;
his first act, an act of sacrifice to which God attaches an universal
covenant with his race, 18-21;
is Father, King, Priest, and Teacher of his race, 22;
among whom he establishes Marriage, Sacrifice, Civil Government, and
the alliance of Government with Religion, 22-24.

ORIGEN, insists on the divine power shown in converting
sinners, 434;
on miracles of conversion as greater than bodily miracles, 435;
on the spread of the Church and the conversion of sinners viewed
together, 436;
not possible without miracles, 437;
as the soul vivifies and moves the body, so the word arouses and moves
the whole body, the Church, 359;
sets up a catechetical school at Cæsarea in Palestine, 386.

Ovid, his statement of the power of vicarious sacrifice, 261.

PANTÆNUS, his conversion, labours, and renown, 384.

Paul, St., six names whereby he describes his commission, 168;
the Church to him "the Body of Christ," 162-165;
says mission is necessary to every herald of the Gospel, 164;
attests the grace given by ordination, 165;
places in the one Christian Ministry the seat of dogmatic truth, 162;
sees an inseparable bond in unity, truth, and government, 167;
how he records the institution of the Priesthood, 132;
appoints bishops, 165, 217.

Peter, St., the six privileges recorded to have been bestowed on him,
in which his primacy consists, 160;
speaks of Rome under the name of Babylon, xxix.

Phillipps' Kirchenrecht, 130.

Philo, describes the concourse of Jews to Jerusalem, 78;
quoted upon sacrifice, 248.

Plato, makes piety to consist in prayer and sacrifice, 243.

poimainein, force of the word, to be Shepherd, 177-178.

Power, the Spiritual, a derivation from the Person of Christ, out of the
union of the divine and human natures in him, 103, 111, 162;
creates the supernatural society for a supernatural end, 93;
to which the present life is subordinated, 94;
and which is beyond the provision of temporal government, 96;
a kingdom subsisting by its own force from age to age, 131;
divine truth maintained by the perpetual operation of its one hierarchy
in the Body of Christ, 162-164;
has in Scripture five qualities, 175;
the coming from above, 175;
completeness, 176-179;
unity, 179-181;
independence of civil government, 181;
perpetuity to the end of time, 182;
the transmission of such a power witnessed in the Church's history from
A.D. 39 to A.D. 325, 184-237;
the resting of this power upon the Sacrifice of His Body instituted by
Christ, 238-243, 263-286;
its independence as to government shown in its organic growth, 295-316;
its independence as to teaching shown in its communication of doctrine,
316-339;
in its mode of positive teaching, 340-355;
in its mode of resisting error, 359-399;
in its conflict with the Roman empire's civil power, 400-463;
the creation of such a power by the direct action of God foretold by
the Prophet Daniel, 600 years before Christ, xxi-xxviii.

Powers, the Two, appear united in the Headship of Adam, 11-13;
and again in Noah, 19;
in whom civil government is established by divine authority, 20;
it is a common good of all his race, 38-40;
the two Powers ever in alliance through all gentilism, 41-42;
civil government springs as little from those governed, as fathership
from children, 48-52;
"Law originally is the parent's word," 53;
relation of the two Powers from the beginning, 56, 108;
Gentile deification of the State, 58;
relation of the two Powers in the Mosaic Law, 67, 72-82;
Analogy between them, 95;
subjection of the spiritual to the civil power, the final result of
gentilism, 70;
the spiritual power has a new basis in the Person of Christ, 110;
co-operation of the two Powers as stated by St. Gregory VII., 126;
Christians subject to both Powers, 111;
amity intended by God between them, 114;
their separate action not intended, 115;
persecution of the spiritual by the temporal not intended, 119;
the indirect spiritual power over temporal things, 124;
the ideal relation of the two Powers, and the various deflections from
it described under the image of marriage, 128;
alliance of the two Powers in the Roman empire at the advent of
Christ, 400;
how and why the civil power acknowledged the triple spiritual liberty
of belief, worship, and government, 455, 462.

Priesthood, begun in Adam, 15;
and afresh in Noah, 22;
carried on from them through all the race, 56;
distinguished from the Civil Power in the Roman Republic, 60;
united afterward to the Principate, but still distinct, 62;
the College of Pontifices reverse a tribunicial law, 63;
the distinction from civil power in it runs through all ancient
nations, 64;
witness to the unity of man's race, 65;
the Aaronic, 72;
special offices of the High-priest, 72;
part of the High-priest through the whole history from Moses to
Christ, 75;
his jurisdiction under the Roman empire, 77;
the Jewish priesthood and worship, a prophecy and preparation for
Christ, 80;
the High-priest's treatment of Christ, 82;
the Christian priesthood springs from the Person of Christ, 86;
as the human race from Adam, 111;
institution of the Christian Priesthood, 132-135;
all the mission of Christ collected in his Priesthood, 135;
the Christian hierarchy succeeds the Mosaic, 191;
Priesthood of the Church springs from the two acts of Christ's High
Priesthood, 242;
priesthood, teaching, and jurisdiction cohere inwardly, 87, 287-288;
acknowledged equally by Constantine, 462.

Primacy, the, of the Church, instituted by Christ himself, 137, 143-148,
152-153, 176-179;
the words conveying it compared with those which convey the Apostolate,
154;
the witness of St. Matthew to the distinction between Apostolate and
Primacy, 155;
the witness of St. Luke to the same distinction, 155;
the witness of St. John to the same distinction, 155, 156;
summary of its powers as given in the Gospels, 160;
how St. Paul bears witness to it, 166-168;
exercised by St. Clement in the lifetime of St. John, 197-200;
the two forces of the Primacy and the Hierarchy exist from the
beginning, 90;
are exactly expressed by St. Leo in the year 446, 223;
hold the Church together in the ante-nicene period, 375;
are the joint result of our Lord's words, 161.

RENAUDOT, the Eucharistic Liturgy, 323.

SACERDOS, in the language of the third century, signifies the
bishop, as offering the sacrifice of the altar, 217, 279;
as ekklêsia signifies a diocese, 304.

Sacrifice, rite of bloody, appears in the family of the first man, and
dates from his fall, 15;
unintelligible without the notion of sin, 15;
its prevalence among the Gentiles, 243-250;
specialities of the rite, described by Lasaulx, 250-253;
associated with prayer, 253;
with the sense of guilt, 254;
enacted by God at the Fall as a perpetual prophecy, 256;
the most striking characteristic of the world before Christ, 257;
human, 259-261;
enaction of, a divine act, 263;
the Christian Sacrifice counterpart of the original institution, 264;
and fulfilment of the whole Mosaic ritual, 264;
its prodigious meaning and power, 267-274;
presence of Christ's physical Body in it, according to St. Chrysostom,
275;
is the principle of unity to Christ's mystical Body, according to St.
Augustine, 276;
the double act of Christ's High-priesthood thereby impressed on the
world, 276;
fulfils over the world the parable, I am the true Vine, 280-286;
the Eucharistic, picture of, by an apostle, 324.

Schwane, Dogmengeschichte, 370, 424.

Sophocles, his sense of the power of vicarious sacrifice, 260.

Stöckl, Lehrbuch der Geschichte der Philosophie, 377.

TACITUS, his _compages_ of the Roman empire, xxxiv;
says that Poppæa was surrounded with fortune-tellers, 366.

Taparelli, Saggio teoretico di dritto naturale, philosophical basis
on which the spiritual society rests, 98.

Tatian, history of his conversion, 383.

Tertullian, history of his conversion, 384;
marks Domitian as a persecutor of the Church, 372;
attests the persecution in his time, 420;
sufferings which followed on conversions, 431-434;
describes the first propagation of the Church, 211-213;
compares the Church to a single vine planted in all lands, 239;
the apostles sheltered by their position as Jews, 364;
marks the Jews as sources of all calumny against Christians, 368.

Theophilus, bishop of Antioch, his conversion and writings, 384.

Tradition, has two meanings, (1) the _unwritten_ word of God,
(2) the whole doctrine of salvation as handed down, 344;
divine and apostolical tradition, 319;
announcing the acts and words of Christ, part of, 337;
various parts of tradition in its full sense, 338.

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