This is the largest and most interesting series of historical portraits in existence. Artists are able to read, as it were, and recognize the work and painter as easily and as surely as ordinary mortals read and recognize the varying handwriting of individuals. Even in the case of the earlier Popes before St. Sylvester, they see evidences that the artist was in possession of such knowledge as enabled him to give to each face the marked individuality of a portrait. For the subsequent Popes down to the present time there is no difficulty. However imperfect the workmanship, even in the mediæval centuries, and although the fading colors may have been retouched by equally unskilful hands, it is always evident that the painter originally presented the features of a real face-not an ideal or fancy sketch.

The Basilica of St. Paul was destroyed by fire in 1823 and this series of portraits unfortunately perished in the flames. But half a century before all these portraits had been carefully engraved on copperplate and published. From these engravings Pope Pius IX. caused the portraits to be reproduced in imperishable mosaics, and they again decorate the nave of the splendid Basilica of St. Paul, which has been rebuilt, and which he consecrated a few years ago. From the copperplates other copies have been made in copperplate, steel, lithograph, and photograph, of various sizes, and may be easily obtained. Under each medallion in the Church was an inscription giving the name of the Pontiff, and the length of his pontificate. Ordinarily, in the case of contemporary Popes, this is testimony of the highest character. Where, as in the case of the earlier Popes, the inscription could only give the judgment of the painter as to dates long past, it obviously cannot claim the same high value. It might be, and in some cases has been, held to be uncertain, and in others erroneous. Some Popes, also, have been inserted in this list, doubtless in deference to the claims urged at the time by their adherents, and perhaps for the sake of peace. A more critical and impartial spirit has doubted or denied their right to such honor, and classed them as Antipopes. In these two points we find the explanation of the difference between this list of Popes and those found elsewhere. We give the list as published in the Gerarchia Cattolica, Rome, 1875, with a few corrections, which were evidently typographical errors.

A COMPLETE CATECHISM

OF

THE CATHOLIC RELIGION.

INTRODUCTION.

On the End of Man.

1. For what end are we in this world?

We are in this world that we may know God, love Him, and serve Him, and thereby attain Heaven.

2. What is Heaven?

Heaven is a place of eternal and perfect happiness.

3. Are not the things of this world intended to make us happy?

No; the things of this world cannot possibly make us happy.

4. Why cannot the things of this world make us happy? 1. Because all earthly things are vain and perishable; and 2. Because man is made for God and for everlasting happiness in Heaven.

1. 'I heaped together for myself silver and gold, and the wealth of kings and provinces. And whatsoever my eyes desired, I refused them not, and I withheld not my heart from enjoying every pleasure. But I saw in all things vanity and vexation of mind, and that nothing was lasting under the sun. Thus spoke Solomon, the happiest of kings (Eccles. ii. 8-11). 'What is your life? It is a vapor which appeareth for a little while, and afterwards shall vanish away' (James iv. 15). 2. 'For Thyself, O God, Thou hast made us; therefore our heart will be restless until it rests in Thee' (St. Augustine).

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5. For what end, then, were the things of this world principally given to us?

That we may use them for the purpose of knowing and serving God.

'All men are vain, in whom there is not the knowledge of God, and who by these good things that are seen could not understand Him that is, neither by attending to the works have acknowledged who was the Workman' (Wisd. xiii. 1). 'Whether you eat or drink, or whatsoever else you do, do all to the glory of God' (1 Cor. x. 31).

6. Why does God require us to know Him, love Him, and serve Him?

God requires us, 1. To know Him, because he is the Eternal Truth; 2. To love Him, because He is the most bountiful and most lovable God; and 3. To serve Him, because He is the Sovereign Lord.

7. What will become of those who will not know, love, and serve Him?

God will cast them from Him for ever.

'The unprofitable servant cast ye out into the exterior darkness. There shall be weeping and gnashing of teeth' (Matt. xxv. 30).

8. What is, then, most necessary in this life?

In this life the most necessary thing is, that we should know, love, and serve God, and thereby obtain eternal happiness.

'Seek ye first the kingdom of God and His justice' (Matt. vi. 33). For what doth it profit a man, if he gain the whole world and suffer the loss of his own soul?' (Matt. xvi. 26).

9. What must we do, if we would know and serve God, and be eternally happy?

1. We must believe all that God has revealed; 2. We must keep all the Commandments which God has ordered to be kept; and 3. We must use the means of

grace which God has ordained for our salvation.

Or, in other words: We must have Religion; for Religion (from religare) is the lively union of man with God, which

springs from faith, charity, and grace, and is confirmed by the faithful observance of the Divine Commandments.

10. Why must we, in order to be saved, believe, keep the Commandments, and make use of the means of grace?

We must, in order to be saved, 1. Believe, because it is only by faith that we get a right knowledge of God; 2. We must keep the Commandments, because by keeping the Commandments we serve God; and 3. We must also use the means of grace, because by them we obtain the help necessary to salvation.

11. Where do we get a right knowledge of the truths of Divine faith, of the Commandments, and of the means of grace?

In the Christian Doctrine.

12. What do you call the book which briefly contains

the Christian Doctrine in question and answer?

The Catechism.

13. What, then, does the Catechism treat of? 1. Of Faith;

2. Of the Commandments; and

3. Of the Means of Grace, namely, the Sacraments and Prayer.

Application. Never neglect going to the instructions on Christian Doctrine; and when there, be always attentive, that you may learn to know and love God properly, and thus attain your last end, which is eternal happiness in Heaven. 'Blessed is the man that findeth wisdom' (i.e., the knowledge and love of God). She is more precious than all riches; and all the things that are desired are not to be compared with her. She is a tree of life to them that lay hold on her; and he that shall retain her is blessed' (Prov. iii. 13-18).

PART I.

FAITH.

CHAPTER I. FAITH IN GENERAL.

§1. Nature and Necessity of Faith.

1. What is Faith?

Faith is a virtue infused by God into our souls, by which we believe, without doubting, all those things which God has revealed, and proposes by His Church to our belief.

'To believe' means, in general, to hold to be true what another says, and for this reason, because he says it. To believe God means, therefore, to hold firmly and without doubting what God has revealed, and because He has revealed it, although we can neither see nor completely understand it; for faith is founded, not on our seeing or complete understanding, but on the word of God. 'Faith is the evidence of things that appear not' (Hebr. xi. 1).

2.

Why do we say that faith is infused by God into our souls?

Because it is a gift of God, and an effect of His grace, which enlightens our understanding and moves our will to believe, without doubting, all those things which God has revealed.

'For by grace you are saved through faith, and that not of yourselves: for it is the gift of God' (Eph. ii. 8).

3. Why must grace not only enlighten our understanding, but also move our will?

Because a good will also belongs to faith; for no one can believe but he who is willing to believe.