Omnipotence and Omniscience) gives us an Incarnation which is not a taking of the Manhood into GOD, but the taking of part of the Godhead into man.

Alongside of this theological tendency is another to develop, as the antithesis of the exaggerated doctrine of the Atonement, a view of our LORD's life in glory, which in its turn is made the centre of a theological system, in relation to which the other dogmas of the faith are readjusted. In place of Christus patiens, it is Christus regnans! Yet here, instead of an antithesis, we should see rather the complement, the fulfilment, the perfection, of the entire CHRIST.

There is little doubt that the great truth, the life of glory, has been obscured; that in the early Church Christians lived more in the realization of that heavenly citizenship which is not a mere future reward, but a present possession. It is very evident that such a grasp of our communion and fellowship with the Church Triumphant in the mystical Body of CHRIST must be of immense help to us not only in bearing the toil and sorrow of our exile here, but in imparting. to our prayers, devotions, and especially to our acts of public worship, an intense reality and uplifting power.

It is also certain that the true doctrine of the Eucharist implies this; as S. Gregory says, "What faithful soul can have a doubt but that at the very moment of the immolation, at the voice of the priest, the heavens are opened, in that mystery of JESUS CHRIST the choirs of angels are present, the lowest are united with the highest, earthly things are joined with heavenly, and things visible and invisible become one"?

Let us, then, join with our brethren of the modern The value of a school in teaching the helpfulness of the realization realization of

as fellow-citi

our privileges (especially in our Eucharistic worship) of our privileges as members of the mystical Body of CHRIST; as fellowcitizens of the Saints; as partakers of a heavenly altar.

zens with the Saints,

but this is not the centre of Christian

theology.

The Incarna

tion the centre;

its relation to

the Atonement

and to the H. E.

of the life of

glory,

But in this teaching it is not necessary to readjust the dogmas of the Christian faith to the demands of nineteenth-century thought. While heaven is the goal, and is in a sense our present possession, it is not the centre around which the teachings of Christianity are arranged. This centre is the Incarnation, of which the Eucharist is an extension, and the Atonement a fact rendered necessary by man's sin.

And again, let us recollect that our hearts are drawn The attraction not only heavenward but that they are also drawn to the Cross. When we say with the Psalmist, "I will lift up mine eyes unto the hills from whence cometh my help," we raise our eyes to the hill of Sion, to the throne of glory, where our great High Priest ever liveth to make intercession for us; and ever applies the fruits of His one Sacrifice as the propitiation for our sins. But we need to remember that there is another come the life of hill to which we must also lift up our eyes; not the lofty hill of Sion, but the little hill of Calvary. Not to the throne of glory only, but to our LORD, King and Priest, reigning from the Tree, reigning from the throne of shame.

but first must

suffering.

We must lift our eyes to Calvary and learn what it cost to redeem us, we must gaze upon the Sacrifice offered once for all there, in which our LORD gave Himself for us.

He said, "If I be lifted up out of the earth I will draw all men unto Me." The words may be mystically applied to the Ascension, but our LORD spoke them literally of the Passion. In our Eucharists, therefore, as we lift up our hearts to heaven, we need to remember

that the Sacrifice of the Altar is not the commemoration of our LORD'S Intercession, however closely it may be associated with Him in glory, but that it is the re-presentation and renewal of His Sacrifice upon the Cross; for when He instituted the Eucharist He said, "Do this in remembrance of Me," and the inspired words of Holy Scripture explain this act of remembrance by adding, "As often as ye eat this bread and drink this cup ye do shew the LORD'S Death till He come." In praying our Heavenly FATHER to accept this our Sacrifice of praise and thanksgiving, we beseech Him to grant that we and all the whole Church may obtain remission of our sins, and all other benefits of His Passion.

brance of the Passion as a

What has that Passion been to the struggling sinner? The rememIt is not the thought of our LORD'S life of glory which draws the sinner to penitence. It is the thought of the arms outstretched upon the Tree of shame, the act of lives, love by which He laid down His life for us; for

'greater love hath no man than this, that a man lay down his life for his friend.”

force in our

The Saints on earth lived in the contemplation of the and in the life of glory, yet they never forgot the life of suffering;

they lived in the fellowship of the Saints around the throne, and yet lived in the very presence of CHRIST upon the Cross. What does the Crucifix mean to the Christian Saint? It is the mirror in which he sees what his life on earth should be, the life of crucifixion; it is the narrow gate through which alone he can pass into the wide realms of the kingdom beyond. What was it that S. Paul declared he would preach and preach alone? CHRIST crucified. To what did he determine to confine his knowledge among the Corinthians? To JESUS CHRIST and Him crucified.

lives of the Saints.

Conclusion:

To be Catholic

Let us, then, be Catholic in holding all sides of the truth, and while not allowing the doctrine of the Atoneall sides of the ment to obscure that of the Incarnation, or of the life

we must hold

truth.

in glory, let us not keep changing from one to the other, but let us hold the fulness of the faith; for if, like S. Paul, we glory only in the Cross of CHRIST, we shall pass to the glory which is revealed through the Cross of CHRIST.

The Incarnation is the foundation doctrine of Christianity, the Atonement its consequence in the work of redeeming fallen humanity in time, the life of glory its consequence in the work of manifesting the possibilities of redeemed humanity in eternity.

All are necessary articles of the Catholic faith, and all are summed up in the Holy Eucharist, which is the extension of the Incarnation, the memorial of the Passion, and the means by which we are united with the whole mystical Body of CHRIST in the heavenly worship of the Church Triumphant.

APPENDIX A.

AN EXAMINATION OF THE SACRIFICIAL TERMS USED

IN

IN LATIN, GREEK, AND HEBREW.

N Latin the more common sacrificial terms are: Latin sacrifi"sacrificare," "sacrificium facere," "rem divinam cial terms: facere," "rem sacram facere," "victimas immolare," "hostias immolare," " cædere," and "immolare quid" (Cic.); "hostiis rem divinam facere" and "hostiis sacrificare" (Liv.); "mactare" (Suet.); "sacra curare,' "sacris operari," res divinas peragere, litare," "offerre." Of these the only words which need examination are "sacrificare," " mactare,' litare," and "immolare."

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"Sacrificare," of course, explains itself: "aliquid "Sacrificare." sacrum facere offerendo."

"Mactare," which we have come to use so freely, in the term "mactation," for the slaughtering of victims, has originally no such meaning. It is generally derived from "magis augere," as if "magis auctare," and its signification is, to magnify, extol, glorify, honour, a deity with sacrifices; to worship him. Later it came to be employed as an euphemism for "occidere," and hence our use of "mactation" for “slaughter." As Pitisco says: "Olim enim hostiæ immolatæ dicebantur mola salsa tactæ cum vero ictæ, et aliquid ex illis in aram datum, mactatæ dicebantur per

Mactare."